3Fr0ttt  tlt^  ffitbrarg  of 

M^qmuti^th  by  l|im  tn 

t\^t  iCibrarg  of 

prtnrrtnn  Jltlj^olngiral  S^i^mtnar^ 

BV  422 3~ ~ll3 4^1 9 00^ 
Hallock,  G.  B,  F.  1856- 
Sermon  seeds 


SERMON  SEEDS 


Outlines  and  Sketches 
of  Sermons 

especially 
adapted  for  Revival  ser- 
vices, but  appropriate 
for  ordinary  Pulpit 
preparation 


BY   THE 


Rev    GERARD   B.    F.    HALLOCK,  D.  D. 


Author  of  "Upward  Steps,"  the 
"Psalm  of  Shepardly  Love,'* 
"Talks  to  Young  Men,"  etc. 


READING,   PA., 

FRANK  J,   BOYER,  PUBLISHER, 

1900. 


Contents. 


Subject  Text 

God's  Wonderful  Love, John  3:  16 

Soul  Prosperity Ill  John  i:    2 

Thoughts  of  Comfort, Isaiah  40:  i 

Sermons  in  Shoes, Matt.  10:  7 

Hand  Picking,  or  Personal  Work, James  5:  20 

Faults  of  the  Tongue, Psalm  39:  i 

Rest  in  God, Psalm  116:  7 

Christian  Conversation, Malachi  3:  16,  17 

The  Wrong  Standard  of  Measure,  ...  II  Cor.  10:  12-18 
Duty,  Privilege  and  Benefits  of  Secret  Prayer,   Matt.  6:  6 

The  Law  and  Life  of  Love Luke  10:  37 

Choosing  God, Joshua  24:   15-26 

Elements  of  Church  Strength, Tsaiah  53:  i 

Unquestioning  Obedience, Luke  5:  5 

Your  Thoughts  of  Christ, Luke  9:  20-27 

Things  That  Keep  us  from  God, Prov   6:  16-19 

Strong  Shoes  for  Rough  Roads, Dent   33:25 

The  Duty  of  Self  Testing, II  Cor.  13:  5 

How  to  Meet  Temptation, Matt.  26:  41 

A  Sublime  Life, Phil,  i:   21 

Keeping  Ourselves  in  the  Love  of  God,    ....  Jude  21 
How  to  have  an  Ingathering  of  Souls,  .   II  Chron.  7:  14-16 

What  is  a  Christian  ? .    Act?  i  r :  26 

Our  Warrant  of  Prayer, Matt.  7:  7-1 1 

The  Duty  of  Co-operation  in  Church  Work,  .  Eph.  4:  16 

The  Constraining  Love  of  Christ, 11  Cor.  5:  14 

Growth  in  Grace, II  Peter  3:  18 

Communion  With  Heaven, Gen.  28:  12 

Peter's  Downward  Steps. — A  Waning,  .  Luke  22:  24-62 

Our  Need  and  Our  Supply, Phil.  4:  19 

The  Folly  of  Formalism  in  Religion,   ...    II  Tim.  3:  5 

Lovest  Thou  Me  ? John  21:   t6 

Strategy, Romans  12:  21, 

Communion  Continued, Luke  24:  29 

According  to  Your  Faith, Matt.  9:  9, 


Warning  Against  Shipwreck I  Timothy  i:  19.  88 

Faith  Rewarded, Mark  2:  5.  91 

Christian  Unselfishness, Romans  15:  3.  94 

Conversion;  Its  Means  and  It^  Tests.    .    .   Acts  16:  30-34.  96 

Christians  as  Epistles, II  Cor.  3:  2,  3.  99 

Inexcusable  Idleness, Matt.  20:  6.  loi 

The  Rescue  of  Souls, Jude  22,  23.  103 

Cure  for  Backsliders, Jer.  3:  12.  106 

The  Advantages  of  Seeking  the  Lord,  .    .    .  Psalm  34:  10,  108 

Faithfulness, I  Cor.  4:  12.  109 

Ivove  for  Our  Unseen  Savior, I  Peter  1:8.  1 1 1 

The  Wisest  Work  in  the  World, Prov.  11:  30.  114 

God  is  Love, John  4:  16.  117 

Does  Godliness  Pay  ? I  Timothy  4:  8  119 

Some  Soldier  Qualities  for  Christians,   .   I  Timothy  6:  12.  121 

Work  as  a  Means  of  Grace Acts  18:  3  123 

Christ  Raising  the  Widow's  Son,   ....   Luke  7:  11-15.  126 

The  Security  of  Believers, Romans  8:  28.  128 

Christ's  Redeeming  Love, Eph.  i:  7.  130 

Testing  by  Tasting Psalm  34:  8.  133 

The  Peace  Christ  Gives, John  16:  33  135 

The  Conqueror's  Reward, Rev.  3:  10.  138 

The  Discipline  of  Difi&culties, James  i:  12.  140 

Little  Sins, Solomon  2:  15.  143 

The  Happiness  of  Hunger, Matt.  5:  6.  145 

Wounded  by  a  Friend, Zech.  13:  6.  148 

The  Need  of  Haste, I  Cor.  7:  29.  150 

A  Birthright  Bargained  Away, Heb,  12:   15-17.  154 

The  Evil  of  a  Divided  Heart, Hosea  10:  2.  157 

Called  for  a  Purpose, Esther  4:  14,  160 

Spiritual  Feeling, I  Peter  i:  8.  164 

A  Call  to  Heroism, Acts  5:  20.  166 

Blest  to  Bless, Gen.  12:  2.  169 

Heaven  in  the  Heart, Luke  17:  21.  172 

Out  of  Egypt,  and  into  Canaan, Deut.  6:  23.  175 

A  Closed  Door  and  a  Waiting  Savior,    ....  Rev.  3:  20.  178 

The  Secret  of  a  Strong  Heart, Psalm  27 :  14.  182 

Practicing  the  Presence  of  God,    ....    Psalm  119:  151.  185 

The  Heavenly  Home  Gathering, Luke  13:  29.  188 

Being  God's  and  Serving  God Acts  27:  23.  191 


SERMON  SEEDS. 


God's  Wonderful  Love. 


''God  so  loved  the  world,  that  He  gave  His  only  he- 
gotten  Son,  that  zvhosoever  believeth  in  Him  should 
not  perish,  hut  have  everlasting  life."    John  3 :  16. 

Luther  called  these  words  of  Christ,  "The  Bible  in 
miniature."  Another  calls  them  ''The  epitome  of  the 
Gospel."  One  thing  is  very  sure,  that  these  words  form 
a  \\onderfully  comprehensive  sentence,  carrying  us  into 
the  very  citadel  of  truth.  Wrapped  up  in  this  one 
pregnant  statement  lie  the  central  and  fundamental 
truths  of  redemption.  There  are  other  truths,  but  they 
are  subordinate.  These  are  chief ;  these  are  vital.  These 
must  be  preached  if  Christ  is  preached.  If  there  is  any 
uplifting,  regenerating,  saving  power  in  Christianity 
we  will  find  it  here:  for  in  studying  this  one  sentence 
we  are  studying  the  whole  scheme  of  redemptive  love. 

L  We  find  in  these  words  the  motive  of  redemption. 
It  was  love.  "God  so  loved.''  Back  of  all  efforts  to 
rescue  the  race  was  God's  great  heart  of  love.  The 
redemptive  motive  was  love.  God  is  love;  love  is  sac- 
rifice; the  death  of  Christ  was  the  sacrifice  of  God. 
Our  redemption  was  love  prompted,  love  conceived, 
love  wrought.    Could  we  but  bring  every  concious  sin- 


4  God's  Wonderful  Love 

ner  earnestly  face  to  face  with  this  one  reflection  of 
God's  love,  it  would  melt  all  hearts,  it  would  soften 
every  rebellious  thought,  it  would  remove  each  doubt, 
it  would  take  away  every  fear,  and  submissively,  ten- 
derly and  very  lovingly  would  every  soul  be  found 
kneeling  at  the  foot  of  the  cross. 

II.  They  reveal  the  method  of  redemption.  It  was 
by  the  gift  of  God's  Son.  "God  so  loved  the  world 
that  he  gave  his  only  begotten  Son."  And  the  Son  so 
loved  that  he  willingly  came  "to  seek  and  to  save." 
When  God  gave  his  Son  he  knew  what  would  be  the  re- 
sult ;  what  treatment  he  would  receive.  God  knew  that 
from  his  manger-cradle  to  his  cross  his  only  beloved 
Son  would  be  humiliated,  and  tempted,  and  persecuted, 
and  tried,  and  condemned,  and  scourged,  and  buffeted, 
and  thorn-crowned,  and  spit  upon,  and  crucified — 
cruelly  and  shamefully  crucified  by  men,  and  yet — and 
yet,  "God  so  loved  the  world  that  he  gave  his  only  be- 
gotten Son."  And  Christ  so  loved  the  world  that  he 
"endured  the  cross,  despising  the  shame,"  and  "gave 
his  life  a  ransom  for  many." 

III.  This  brings  us  to  a  third  thought,  that  in  all  this 
love  and  provision  there  was  a  purpose — salvation. 
"That  whosoever  believeth  on  him  might  not  perish, 
but  have  everlasting  life."  The  motive,  love;  the 
method,  sending  his  Son ;  the  purpose,  salvation.  "God 
sent  his  Son  into  the  world  that  the  world  thro  him 
might  be  saved."  Christ  did  not  come  simply  to  teach, 
to  educate  or  to  reveal,  but  to  rescue.  Had  the  world 
not  needed  saving  Christ  need  never  have  come.  "But," 
it  may  be  asked,  "what  is  the  meaning,  the  character, 
of  this  salvation?  saved  from  what?"     The  answer  is 


God's   Wonderful  Love.  5 

plain,  from  "perishing."'  Not  from  misfortune,  so  much, 
not  from  trouble,  nor  from  ignorance,  nor  from  degra- 
dation— all  of  these,  but  infinitely  more — from  everlast- 
ing death  to  everlasting  life. 

IV.  It  is  just  here  that  there  is  furnished  also  the 
GROUND  of  our  redemption — an  atoning  sacrifice.  "God 
so  loved  the  world  that  he  gave  his  Son" — gave  him 
up  to  atoning,  sacrificial  death.  That  m.eans  the  cross 
with  all  its  tortures.  Christ  himself  said,  "The  Son 
of  man  must  be  lifled  up  that  whosoever  believeth  in 
him  should  not  perish,  but  have  everlasting  life.  There, 
in  the  cross,  Christ  put  his  saving  power.  We  are  to 
glory  only  in  the  cross.  "Behold  the  Lamb  of  God," 
as  a  sacrifice,  a  substitute,  a  propitiation  for  sin,  "tak- 
ing away  the  sin  of  the  world."  And,  "there  is  none 
other  name  under  heaven  given  among  men,  whereby 
we  must  be  saved." 

V.  Still  more  personally  important,  \wq  are  told  who 
are  tlie  subjects  of  redemption — every  one  that  "be- 
lieveth." "Whosoever  believeth."  God  in  Christ  has 
made  for  every  creature  the  fullest,  freest,  richest  pos- 
sible provision,  with  this  one  only  condition — a  loving, 
acquiescing,  appropriating  faith  in  the  Lord  Jesus 
Christ.  The  passage  brings  to  us  all  this  one  boundless, 
all-inclusive  word,  "Whosoever;"  and  this  one  quali- 
fying condition,  "believing."  Meeting  the  condition, 
at  once  all  the  infinite  wealth  wrapped  up  in  this  one 
wonderful  statement  becomes  our  personal  possession. 


Soul  Prosperity. 
Soul   Prosperity. 


"Beloved,  I  wish  above  all  things  that  thou  mayest 
prosper  and  he  in  health,  even  as  thy  soul  prospereth." 
Ill  John  1 :  2. 

The  character  of  the  apostle  John  was  especiaHy 
kindly  and  loving.  His  gospel  is  full  of  love,  telling 
about  our  Father's  house,  our  Father's  love,  Christ  our 
Friend,  and  the  Holy  Ghost  our  Comforter.  His  first 
epistle  is  a  general  one  reiterating  over  and  over  again 
the  word  "God  is  love."  His  second  epistle  is  a  de- 
lightfully kind  and  consoling  message  to  an  ''elect  lady 
and  her  children."  His  third  epistle  is  an  address  to  his 
dear  Christian  friend,  ''the  well-beloved  Gains."  This 
friend  we  imagine  must  have  been  in  bad  health,  or  in 
temporal  adversity  of  some  kind.  John  shows  the  good 
opinion  of  his  friend  that  his  soul  prospered.  His  good 
wish  for  him  is  that  his  body  may  prosper  and  be  in 
health  as  well  as  his  soul.  Indeed,  three  kinds  of 
prosperity  are  here  indicated ;  prosperity  in  the  general 
sense  of  the  term — material ;  prosperity  in  health — phy- 
sical; prosperity  in  soul — spiritual.  There  is  such  a 
thing  as  soul  prosperity,  then.  It  is  the  greatest  bless- 
ing this  side  of  heaven.  Soul  prosperity  is  soul  health. 
Even  a  soul  may  lose  its  health  and  become  sick.  Often 
soul  disease,  like  disease  of  the  body,  steals  in  un- 
awares. A  young  girl  became  suddenly  very  sick,  but 
the  physician  remarked  that  the  disease  had  been 
working  in  her  system  for  some  time — probably  for 
over  two  years.  Unless  we  are  very  watchful  soul  un- 
health  may  steal  upon  us  in  the  same  unexpected  way. 
There  are  parallels  between  physical  health  and  soul 


Soul  Prosperity.  7 

health  that  may  prove  helpful  for  us  to  keep  acquainted 
with. 

I.  Some  of  the  symptoms  of  ill  health. 

1.  Loiv  temperature.  A  lack  of  warmth  and  vital- 
ity, with  pulse  slow  and  weak  is  always  an  unfavor- 
able condition.  So  luke-warmness  is  always  a  bad  sign. 
It  is  a  bad  thing,  as  we  have  said,  for  health.  It  is  a  bad 
sign  in  business.  A  man  who  displays  it  has  little  pros- 
pect of  prosperity.  It  is  a  worse  sign  in  religion,  for 
a  man  who  displays  it  can  have  no  soul  prosperity  at  all. 

2.  Failing  appetite.  This  is  well  known  in  the  region 
of  physical  health.  It  ought  to  be  as  well  known  in  the 
region  of  soul  health.  Lack  of  appetite  for  the  study 
of  God's  Word,  for  the  hearing  of  it  preached,  for 
Christian  fellowship  in  the  house  of  prayer,  for  con- 
versation upon  holy  things — these  all  indicate  a  failing 
of  soul  health. 

3.  Difficulty  in  breathing.  It  is  just  the  same  in  soul 
health.  'Trayer  is  the  Christian's  vital  health,"  and 
when  prayer  becomes  an  irksome  duty  the  soul  is  very 
seriously  diseased. 

4.  General  lethargy.  One  may  continue  to  drag  him- 
self thro  the  forms  of  service,  but  when  it  becomes 
heavy  and  lifeless  and  constrained,  it  is  a  sure  sign  of 
lack  of  soul  health.  A  lack  of  heart  enlistment,  un- 
readiness for  holy  service,  is  a  serious  sign  of  ill-health 
of  soul. 

II.  Some  means  of  recovery  and  good  health. 

I.  Seek  good  food.  Some  people  become  dyspeptic 
by  imagining  that  certain  foods  do  not  agree  with  them, 
and  drop  them  one  after  another  until  all  the  substan- 
tial are  given  up,  and  they  are  trying  to  live  on  broth 


8  Sold  Prosperity. 

and  nic-nacs.  No  wonder  they  thus  become  weak  and 
sickly.  Let  those  sick  with  soul  disease  seek  spiritual 
food — Bible  promises,  gospel  preaching  and  helpful 
instruction,  and  it  will  go  a  long  way  toward  their  re- 
covery and  health. 

2.  Breathe  freely.  Take  good  large  draughts  of 
the  pure  air  of  prayer.  Return  to  your  native  air — 
the  atmosphere  of  Calvary.  The  early  stages  of  con- 
sumption can  often  be  cured  by  taking  large  breaths, 
frequently  inflating  the  lungs  to  their  full  capacity. 
Breathing  fully  and  freely  and  frequently  the  atmos- 
phere of  prayer  would  cure  most  souls  all^icted  with  ill 
health. 

3.  But  let  none  forget  that  another  needed  means  to 
recovery  is  exercise.  Shut  a  horse  up  in  a  stable  for 
months  without  exercise  and  he  will  die.  An  English 
doctor  told  his  rich  invalid  patient :  "Go  to  work;  live 
on  sixpense  a  day  and  earn  it."  He  knew  that  the  man's 
main  need  v/as  exercise.  So  in  spiritual  things ;  there 
is  nothing  like  exercise  to  keep  people  warm  and  well. 
The  wise  physician  of  souls  might  well  prescribe  for 
many  sick  Christians  the  exercise  cure.  "He  that  win- 
neth  souls  is  wise."  He  is  wise  for  his  own  sake  as  well 
as  for  others'  sakes.  Like  with  the  Alpine  traveller 
striving  to  rescue  his  freezing  friend,  we  find  that  sav- 
ing others  is  saving  ourselves.  Warmth  came  to  the 
rescuer  in  the  act  of  carrying  the  other  to  a  place  of 
safety.  Warmth  and  health  and  l)lessedness  come  to 
every  Christian  in  the  act  of  putting  forth  efl^ort  for 
others. 

li  you  are  sick  try  good  food,  free  breathing,  and 
much  exercise  as  a  means  of  recovery  and  continued 
soul  prosperity. 


Thoughts  of  Comfort. 
Thoughts  of  G)mfoft« 


"Comfort  ye,  comfort  ye  My  people,  saith  your  God." 
Isaiah  40:  i. 

What  a  sweet  title:  "My  people!"  What  a  cheer- 
ing revelation  :  ''Your  God !"  What  a  comfort  there 
is  in  the  thought  that  we  are  his  people  and  that  God  is 
our  God ! 

How  general,  too,  is  the  need  of  a  comfort.  Each 
heart  knoweth  its  own  sorrow.  Air  have  some  trials 
and  afflictions  and  therefore  need  comfort. 

I.  How  much  comfort  there  is  in  the  thought  of 
God's  love. 

If  we  could  only  convince  people  everywhere  that 
God  loves  them,  how  it  would  soften  every  rebellious 
heart,  cheer  every  sorrowing  heart  and  give  comfort 
and  hope.  We  have  the  assurance :  "Like  as  a  father 
pitieth  his  children,  so  the  Lord  pitieth  them  that  fear 
him."  "As  one  whom  his  mother  comforteth  so  will  I 
comfort  thee."  His  love  is  strong  like  a  father's.  It 
is  very  tender  like  a  mother's. 

We  cannot  always  understand  God's  dealings  with 
us,  but  we  can  know  that  they  are  always  prompted  by 
love. 

Here  is  a  stone  in  a  quarry.  Men  come  along  and 
rudely  blast  and  tear  it  from  its  place.  Then  it  is  car- 
ried away,  and  other  men  come  and  cut  and  chip  and 
chisel  it  rudely.  The  stone  might  say,  "Why  am  I 
treated  thus?  How  hard  it  is  to  undergo  such  rough 
and  heartless  treatment."  But  by  and  by  there  comes 
out  from  the  rough  stone  a  beautiful  angel  figure  which 
all  admire  and  love.    Then  the  stone  begins  to  under- 


lo  Thoughts  of  Comfort. 

Stand  what  the  chipping  and  chiselling  and  hard  treat- 
ment all  meant.  So  with  us,  "No  chastening  for  the 
present  seemeth  to  be  joyous,  but  grevious,  but  after- 
ward—" 

2.  Growing  out  of  this  love  of  God  comes  also  his 
sympathy. 

The  human  heart  craves  sympathy.  In  times  of 
trouble  how  grateful  it  seems  to  us  to  have  friends  who 
come  and  sympathize  with  us.  But  let  us  know  that 
God  sympathizes  with  us  too.  When  we  are  sick  and 
send  for  a  physician  we  find  it  a  difficult  thing  to  tell 
the  fact  of  our  pain.  But  God  so  far  enters  into  our 
troubles  with  us  that  he  is  ''touched  with  a  feeling  of 
our  infirmities."  He  feels  for  us  and  with  us.  "In  all 
our  affliction  he  is  afflicted."  As  Jesus  wept  with  Mary 
and  Martha  so  he  enters  with  us  into  our  sorrows,  and 
is  full  of  the  most  tender  sympathy.  If  we  prize  the 
sympathy  of  earthly  friends  how  much  should  we  prize 
God's  sympathy. 

3.  Again,  how  much  comfort  there  is  in  the  thought 
of  God's  wisdom. 

His  dealings  are  all  in  love  and  sympathy  and 
guided  by  infinite  wisdom.  We  are  often  like  little  chil- 
dren crying  for  a  poison,  or  something  that  would 
harm  us.  God  is  like  a  loving  and  wise  parent  who 
witholds  the  things  that  would  destroy.  He  knows 
what  is  best  for  us,  and  does  only  with  us  and  for  us 
what  is  best. 

We  have  read  of  a  sea-captain  who  had  a  little 
daughter,  and  at  ten  years  of  age  took  her  for  the  first 
time  on  the  ship  with  him.  When  it  came  time  for  her 
to  retire  she  was  afraid.  The  little  room  seemed  cramp- 


Thoughts  of  Comfort.  l-r 

ed  and  shut  in,  and  all  so  dark  and  dreary  that  she  was 
afraid  to  go  to  sleep.  But  her  father  came  and  told 
her  she  need  not  have  the  least  fear.  He  told  her  to 
go  to  bed  and  sleep  just  as  unconcerned  as  she  would 
at  her  home  on  the  shore.  He  said,  ''You  may  be  sure 
all  will  go  well  for  I  will  stand  at  the  helm  all  the 
night  thro."  Just  so  is  our  wise  Savior  standing  at 
the  helm  of  our  lives,  he  guides  and  directs  us  every 
part  of  our  way.  It  is  not  for  us  who  are  passengers 
to  meddle  with  chart  or  compass  or  helm,  but  instead 
we  should  trustingly  let  him  guide  in  the  way  he  sees 
best.     He  is  so  wise  we  can  well  afford  to  trust  him. 

4.  Another  source  of  comfort  is  the  thought  of  God's 
poiver. 

He  is  not  simply  loving  and  sympathetic  and  wise. 
One  might  be  all  of  these  and  yet  helpless  to  deliver. 
A  friend  might  be  willing  to  help  us,  and  know  how  he 
might  help,  but  be  at  the  same  time  absolutely  lacking 
in  the  power  to  help.  Not  so  with  God.  He  is  strong. 
He  puts  underneath  us  the  everlasting  arms.  Resting 
down  in  his  strong  arms  we  find  sustaining  strength, 
as  well  as  a  chance  to  rest  our  heads  on  his  great  beat- 
ing heart  of  love.  He  is  able  to  make  all  grace  abound 
ttjwards  us.  He  is  able  to  fulfill  his  promise  to  "make 
all  things  work  together  for  good."  In  his  might  he 
controls  the  winds  and  the  waves  so  that  we  are  not 
overwhelmed.  We  are  like  the  mariners  in  a  picture 
we  have  seen.  Over  them  are  dark  clouds.  The  winds 
1)eat  fiercely.  The  rowers  seem  to  be  at  their  wits  end. 
The  waves  are  even  dashing  into  their  boat,  and  every 
moment  threatens  to  be  their  last.  But  up  above  the 
cloud,  in  plain  sight  in  the  picture,  is  an  angel  figure, 


12  Sfrmons  in  Shoes, 

intended  to  represent  the  Spirit  or  presence  of  God. 
All  the  time,  out  of  sight  to  the  rowers,  God  is  up  there 
"keeping  watch  over  his  own."  So  does  he  in  his  power 
protect  and  guide  us  thro  the  storms  of  life.  He  sees 
that  the  winds  are  never  too  fierce ;  that  the  waves  beat 
never  too  high,  and  ever  guides  us  with  his  eye. 

If  in  any  trouble  of  mind,  body,  or  estate  let  us 
gather  the  sweet  comfort  there  is  in  thoughts  of  God's 
love  and  sympathy  and  wisdom  and  power. 


Sermons  in  Shoes* 


''As  you  go  preach." — Matt.  lo :  7. 

There  are  two  ways  of  preaching. 

I.  By  our  lips.  Christ  has  made  us  his  witnesses. 
In  the  first  place,  if  we  are  true  Christians  it  is  our 
duty  to  be  known  as  Christians.  It  is  our  duty  to  make 
lip  confession.  "If  thou  shalt  confess  with  thy  mouth 
the  Lord  Jesus,  etc."  Then  it  is  our  duty  to  actively 
proclaim  Christ.  We  are  to  "go  everywhere  preaching 
the  word."  You  know  that  dying  words  are  cherished 
and  dying  wishes  respected  with  a  peculiar  sacredness 
by  us  all.  Well,  when  Christ  knew  he  was  about  to  go 
to  his  Father  he  led  his  disciples  out  to  Mt.  Olivet  and 
lold  them  he  must  leave  them.  It  was  just  before  His 
ascension,  and  he  was  speaking  very  tenderly  and  lov- 
ingly to  them.  And  these  were  his  very  last  words: 
^*Ye  shall  be  witnesses  unto  me,  both  in  Jerusalem,  and 
in  all  Judea,  and  unto  the  uttermost  part  of  the  earth." 
"And  when  He  had  spoken  these  things,  while  they  be- 
Jield,  He  was  taken  up,  and  a  cloud  received  Him  out 


Sermons  in  Shoes.  13 

of  their  sight."  Christ  has  taken  His  place  at  the 
right  hand  of  God.  He  has  committed  His  cause  into 
the  hands  of  men.  He  has  promised  to  be  with  us  al- 
ways, but  he  expects  every  one  of  his  disciples  to  be  an 
active  herald  of  his  religion.  Let  us  not  be  ashamed 
to  teach  for  Christ,  preach  for  Christ,  labor  for  Chirst, 
speak  for  Christ  everywhere  we  go.  We  men  and 
women  are  His  messengers. 

2.  By  our  lives.    There  is  tremendous  force  in  silent 
preaching.    The  power  of  the  church  lies  in  the  Christ- 
life  of  its  members.     A  good  life  is  an  argument  for 
Christianity  sixty  years  long,  one  never  misunderstood, 
and  absolutely  unanswerable.    It  is  character  that  tells, 
A  true  Christian  is  a  living  Bible.     The  majority  of 
outsiders  never  read  any  other.    They  form  their  im- 
pressions of  Christianity,  not  from  the  way  it  is  r^ 
vealed  in  the  holy  Scriptures,  but  from  the  way  it  is 
revealed  in  us.    "Under  whose  preaching  were  you  con- 
verted ?"  asked  one  of  a  young  man  who  had  recently 
found  the  Savior.     **Under  no  one's  preaching,"  w^ 
the  reply.    "I  was  converted  under  my  aunt's  practic- 
ing."    A  young  minister  when  about  to  be  ordained 
to  the  work  of  the  gospel,  stated,  publicly,  that  at  one 
period  of  his  life  he  was  almost  an  infidel.    "But,"  said 
he,  "there  was  one  argument  in  favor  of  Christianty  I 
could   never    refute, — the   consistent   conduct   pf   my 
father/'    "I  tried  to  be  a  skeptic  when  I  was  a  youn^ 
man,"  said  Cecil,  "but  my  mother's  life  was  too  mucS 
for  me."    We  talk  about  the  importance  of  preaching 
the  gospel,  and  it  is  important,  but  let  us  be  assured  of 
this  one  thing,  that  Christ's  people  have  got  to  live  th€ 
world  to  Christ  or  the  world  is  lost.     An  old  African 
once  said:       "A  good  example  is  the  tallest  kind  of 
preaching."    He  was  right.    The  world  needs  more  of 
what  some  one  has  called  "Sermons  in  Shoes." 


Hand  Pickingy  or  Personal  Work. 
Hand  Picking:,  of  Personal  Work. 


Let  Him  knozv,  that  he  ivhich  converteth  the  sinner 
from  the  error  of  his  way,  etc.    James  5  :  20. 

*  And  they  that  he  zvise  shall  shine  as  the  brightness, 
etc.    Daniel  12:  3. 

Hand-picked  fruit  is  the  best,  and  hand-picking  is 
the  best  way  to  get  the  fruit.  It  is  personal  work  that 
tells.  It  is  so  in  religion;  it  is  so  in  everything.  Five 
minutes'  private  personal  entreaty  will  often  accom- 
plish more  in  winning  a  soul  to  Chirst  than  five  months' 
public  preaching.  Close  work  is  effective.  When  you 
talk  to  me  you  mean  me,  and  I  know  it.  Be  a  commit- 
tee of  one.  Andrew  was  a  committee  of  one  when  he 
found  his  brother  and  brought  him  to  Jesus.  John  fol- 
lowed his  example.  When  God  wanted  his  people  de- 
livered from  Egypt,  he  did  not  send  a  committee;  he 
sent  a  man.  The  church  is  to  be  multiplied  by  addition ; 
and  this  not  by  wholesale,  but  by  the  addition  of  one 
'after  another  led  to  Christ  thro  the  personal  work  of 
believers. 

To  save  a  soul  is  to  save  it  from  a  woeful  death. 
Christian  disciple,  have  you  done  such  a  work  ?  Have 
you  honestly,  heartily,  prayerfully,  looking  to  God  for 
help,  directly  and  personally  attempted  to  bring  a  soul 
to  Christ  ?  Have  you  ever  used  the  means  within  your 
.  power  to  save  one  single  soul  from  the  awful  peril  of 
sin?    Our  personal  influence  is  needed.     We  are  sur- 

■  rounded  with  friends  out  of  Christ  and  yet  we  are  so 
very  slow  to  give  them  one  single  word  of  loving  per- 

■  suasion.    We  know  they  would  listen  so  kindly  to  any 
word  we  might  say,  and  yet  we  are  dumb.    Does  it  not 


Faults  of  the  Tongue.  15 

seem  strangely  inconsistent  in  us  ?  It  would  sometimes 
seem  that  we  give  our  dearest  friends  reason  to  say: 
"No  man  careth  for  my  soul."  God  will  use  us  if  we  are 
willing.  Men  are  the  messengers.  "He  that  win- 
neth  souls  is  wise."  "They  that  be  wise  shall  shine  as 
the  brightness  of  the  firmanent,  and  they  that  turn 
many  to  righteousness  as  the  stars  for  ever  and  ever." 


Faults  of  the  Tongue. 


"/  said,  I  li'ill  take  heed  to  my  zvays  that  I  sin  not 
zi'ith  iiiy  tongue."    Psalm  39:  i. 

This  is  a  resolution  we  have  all  often  made.  It  is  a 
good  one,  and  needs  as  much  as  any  we  know  of  to  bo 
made  over  and  over  again.  The  tongue  is  like  a  helm, 
which,  tho  extremely  small,  yet  controls  the  life.  Un- 
controlled it  is  like  a  horse  without  bit  or  bridle.  Un- 
watched  it  is  like  a  fire  carelessly  cast  among  combus- 
tible shavings.  "It  is  a  world  of  inquity."  As  a  little 
spark  may  lead  to  a  mighty  conflagration,  so  the  tongue 
tho  a  small  member,  may  start  a  flame  that  will  grow 
until  it  has  wrought  a  world  of  mischief.  It  is  worse 
than  wild  beasts.  They  may  be  tamed,  "but  the  tongue 
can  no  man  tame,"  says  the  apostle  James,  It  is  "full 
of  deadly  poison."  What  can  sting  so  sharply  and 
wound  so  deeply  as  an  unruly  tongue? 

I.  Some  faults  of  the  Tongue. 

1.  The  fault  of  grumbling.  This  is  such  a  common 
fault  that  it  needs  no  description.  Yet  it  is  a  very  ser- 
ious fault. 

2.  Fault  of  exaggerafiofi.    People  who  would  shrink 


1 6  Faults  of  the  Tongue. 

from  actual  falsehood  and  who  never  mean  to  be  un- 
truthful are  yet  guilty  of  this  sin.  By  over-coloring 
and  exaggeration  they  give  false  impressions.  As  a 
result  they  steadily  reduce  the  confidence  of  thfeir 
friends  in  them,  injure  their  own  minds  and  become  to 
all  practical  purposes  untrustworthy. 

3.  Fault  of  detraction.  This  is  a  sin  of  selfishness, 
of  a  narrow,  ungenerous  nature.  It  comes  from  a  fear 
that  others  will  be  thought  better  than  ourselves.  It 
uses  the  word  "But."  "He  is  so  and  so,  but — "  "Let 
me  tell  you  confidentially, — " 

4.  Fault  of  back-biting,  or  of  common  slander.  The 
harm  resulting  from  this  sin  is  beyond  repair.  It  is 
like  plucking  thistle-down  and  casting  it  to  the  wind. 
Slanderous  stories  fly  everywhere  and  can  never  be 
gathered  up  again. 

There  are  many  other  and  even  greater  faults  we 
might  name,  such  as  quarreling,  lying,  flattering,  tale- 
bearing, etc. 

II.  Some  remedies  for  these  faults. 

1.  Great  zvatchfiilness.  "I  said  I  will  take  heed  to 
my  ways  that  I  sin  not  with  my  tongue." 

2.  Cherishing  only  kindly  thoughts  of  people.  "Out 
of  the  abundance  of  the  heart  the  mouth  speaketh."  If 
we  think  unkindly  of  people  we  are  likely  to  speak  un- 
kindly of  them. 

3.  Turn  a  deaf  ear  to  slanders;  be  sure  never  to  men- 
tion them  again. 

4.  Feed  not  the  innate  desire  to  hear  ill  of  another. 

5.  Listen  to  no  tale  against  another  which  you  are 
requested  not  to  repeat. 

6.  Bezvare  of  conversation  with  a  tale-bearer,  or  with 


Faults  of  the  Tongue.  17 

one  who  revealeth  secrets. 

7.  Remember  that  "he  that  is  first  in  his  own  cause 
seenie!h  just;  but  his  neighbor  cometh  and  searcheth 
him." 

8.  If  you  should  hear  ill  of  another,  remember  that 
your  informant  may  be  mistaken,  misinformed,  or  pre- 
judiced. 

9.  In  any  doubtful  case  communicate  with  the  party 
before  forming  judgment. 

TO.  If  slander  comes  against  you  do  not  mind  it  too 
much.  If  you  are  free  from  blame  you  live  in  a  castle 
that  cannot  be  broken  into,  and  you  at  least  can  use 
these  words:  "They  say;  what  do  they  say;  let  them 
say!" 

II.  "Trust  to  God  and  do  the  right."  Trust  your 
reputation  to  him.  You  have  committed  to  him  your 
soul,  commit  to  him  your  reputation. 

But,  personally,  watch,  and  fight,  and  pray,  and  use 
every  possible  means  to  remedy  any  tendency  to  the 
many  faults  of  the  tongue.  Oh  how  much  happier  as  a 
place  to  live  in  this  world  would  become  if  all  would 
take  heed  to  their  ways  that  they  should  sin  not  with 
their  tongues! 


i8  Rest  in  God, 

Rest  in  God. 


Rctiini  unto  thy  rest,  O  my  soul;  for  the  Lord  hath 
dealt  bountifully  with  thee.     Psalm  ii6:  7. 

The  first  vessel  built  on  this  continent  was  named 
"The  Unrest."  Ruskin,  looking  out  upon  the  ocean, 
once  exclaimed :  "How  shall  we  follow  its  eternal 
changefulness  of  feeling!  It  is  like  trying  to  paint  a 
soul."  Yes,  an  unsaved  and  unregenerated  soul ;  which 
is  said  to  resemble  "a  troubled  sea  which  cannot  rest." 
But  when  a  soul  is  saved  it  is  safe,  and  then  it  is  calm. 
"Return  unto  thy  rest,  O  my  soul,  for  the  Lord  hath 
dealt  bountifully  with  thee !" 

1.  What  restlessness  there  is  out  of  God.  Such  a 
soul  is  like  a  sick  man  tossing  with  a  burning  fever  in 
the  night — like  the  wandering  Jew  going  up  and  down 
this  earth  vvithout  a  place  to  rest  his  feet — like  "an  in- 
fant crying  in  the  night,  an  infant  crying  for  the  light, 
with  no  language  but  a  cry" — like  those  black  sea  gulls 
outside  the  Golden  Horn  which,  on  account  of  their 
apparently  careless  motion  and  unending  restlessness, 
the  sailors  liave  named  "lost  souls." 

2.  But,  on  the  other  hand,  what  restfulness  there  is 
in  God.  Tliere  is  mental  rest,  physical  rest,  spiritual 
rest,  soul  rest.  There  is  the  rest  of  pardon,  the  rest  of 
adoption,  the  rest  of  faith,  the  rest  of  assurance  that 
all  things  will  work  together  for  good  both  for  this 
life  and  the  next, — all  these  and  more  have  we  when 
we  find  our  rest  in  God. 


Christian  Conversation.  19 

Christian  Conversation. 


"Then  they  that  feared  the  Lord  spake  often  one  to 
another,''  etc. — IMalachi  3:   16,  17. 

Bishop  Thompson  says,  "Some  Christians  are  like 
the  rivers  that  flow  into  the  Artie  Ocean — frozen  over 
at  the  mouth."  Have  we  not  reason  to  suspect  that  the 
occasion  in  both  cases  is  the  same — coldness? 

The  prophet  Malachi  tells  us  of  a  time  when  "they 
that  feared  the  Lord  spake  often  one  to  another,"  and 
goes  on  to  say,  "and  the  Lord  hearkened  and  heard 
it ;  and  a  book  of  remembrance  was  written  before  him 
for  them  that  feared  the  Lord  and  thought  upon  his 
name.  x\nd  they  shall  be  mine,  saith  the  Lord,  in  the 
day  when  I  make  up  my  jewels." 

T.  Christian   conversation   pleases   God. 

It  is  plainly  indicated  that  God  is  pleased  when  his 
people  talk  to  each  other  tenderly  about  him;  that  he 
listens,  and  not  only  listens  but  makes  record  for  future 
reward  of  all  those  who  are  so  lovingly  loyal. 

Why  are  Christians  to-day  so  dumb?  Why  do  we 
hear  so  few  sincere  and  loving  words  spoken  among 
Christians  of  the  One  whom  they  profess  to  love  above 
all  others  ?  Love  is  not  a  dumb  or  silent  thing.  Love 
speaks.  Then  why  these  sealed  lips  ?  Why  this  hesita- 
tion when  we  speak  of  religion?  Does  it  not  seem 
strangely  inconsistent  in  us?  And  all  the  more  that 
we  are  so  well  assured  that  loving  conversation  about 
him  is  very  pleasing  to  God. 

"The  Lord  barkened  and  heard  it."  Lie  listened  while 
his  children  fondly  talked  of  him.  Does  it  not  please 
you  to  overhear  some  kind  word  spoken  of  yourself? 


20  Christian  Conversation. 

The  father  or  mother  bring  home  presents  for  their 
children.  Does  it  not  please  the  parent  to  hear  the 
children  in  another  room  discussing  their  gifts,  admir- 
ing their  beauties,  and  telling  what  a  kind  father,  what 
a  loving  mother  they  have  ?  Do  not  think  our  heavenly 
Father  indifferent  to  praise  ?  He  loves  to  see  gratitude 
in  our  hearts ;  it  greatly  pleases  him  to  hear  us  talking 
one  to  another  about  his  goodness. 

2.  Christian  conversation  blesses  us. 

There  is  another  reason  for  opening  our  lips  in  this 
way.  It  blesses  us.  Nothing  does  one's  own  heart  so 
much  good  as  speaking  kindly  of  another.  Expressing 
love  ever  increases  it.  Those  Christians  miss  a  great 
deal  who  never  open  their  lips  to  speak  together  about 
Christ.  Recall  how,  when  the  disciples  were  walking 
out  to  Emmaus,  they  were  talking  together  about  the 
Lord.  Doubtless,  just  as  we  do  when  our  dear  ones  are 
gone.  How  we  talk  together  of  them,  recalling  the  lov- 
ing things  they  said,  the  kind  acts  they  did  and  all  the 
pleasant  memories  that  so  increase  our  love.  So  were 
these  disciples  conversing  of  their  dear  departed  Savior 
by  the  way.  "And  it  came  to  pass  that  while  they  com- 
m-uned  together  and  reasoned,  Jesus  himself  drew  near 
and  went  with  them."  And  afterward  they  could  say, 
*'Did  not  our  hearts  burn  within  us  while  he  talked 
with  us  by  the  way  and  while  he  opened  to  us  the 
Scriptures?"  Talking  tenderly  of  our  departed  friends 
almost  they  seem  with  us.  Some  one  has  pictured  the 
spirit  of  a  sainted  mother  with  her  unseen  arms  around 
her  weeping  boy,  her  unseen  lips  whispering  words  of 
comfort  in  his  ear.  Whether  the  picture  is  true  to  the 
spirit  world  we  may  not  know,  but  we  do  know  that 


Christian  Conversation.  2i 

when  our  thoughts  turn  to  Christ  he  is  with  us,  and  that 
when  we  talk  together  of  him  by  the  way  he  makes  one 
of  our  number  and  our  hearts  are  richly  blessed. 
3.  CIrrisfian  conversation  blesses  others. 
Furthermore,  Christian  conversation  proves  a  bless- 
ing not  only  to  ourselves  but  to  others.  There  are  too 
many  dumb  Christians;  for  there  is  a  vast  power  for 
good  in  our  tongues  if  we  will  but  use  them  aright. 
Who  can  estimate  the  power  of  kindly  words  to  touch 
the  heart  and  mould  the  life  ?  Many  a  soul  has  been  led 
to  Christ  thro  the  good  words  dropped  in  Christian 
conversation.  Many  a  saved  one  could  give  this  tes- 
timony. 

"I  heard  Christian  friends  tell  of  raptures  divine, 
And  I  vrisheci,  how  I  wished,  that  iLeir  Saviour  was  mine." 

Many  a  wayward  wanderer  has  turned  to  Christ  that 
he  might  find  the  joy  and  peace  of  v.hich  he  once  heard 
a  Christian  father  or  mother  speak. 

A  lady  was  once  watching  her  little  nephew  at  his 
play.  Suddenly  he  stopped  and  looked  up  into  her  face. 
He  gazed  in  her  face  without  speaking  for  some  time. 
"What  are  you  thinking  about?"  asked  the  lady.  'T 
was  wondering  if  you  are  a  Christian,  Auntie;  are 
you?"  "I  hope  so,  dear,"  she  answered.  "But  you 
never  speak  of  Jesus.  If  you  loved  him  very  much 
would  you  not  talk  about  him  sometimes?"  She  re- 
plied, "We  may  love  him  without  speaking  of  him." 
The  child  rejoined,  "But,  Auntie,  you  love  to  talk  of 
your  brothers  and  sisters  and  your  friends  at  .home, 
don't  you  ?  I  should  think  if  you  loved  Jesus  very  much 
you  could  not  help  speaking  of  him  sometimes."  How 
many  of  us  speak  no  word  for  Jesus !     And  yet  how 


22  The  Wrong  Standard  of  Meawure, 

natural  to  suppose  that  if  we  loved  him  truly  we  could 
not  help  speaking  of  him  sometimes ;  and  all  the  more 
as  we  are  assured  that  it  pleases  him,  brings  help  to 
ourselves  and  blessing  to  others. 


The  "Wfongf  Standard  of  Measure. 


''They,  measuring  themselves  by  themselves,  and 
comparing  themselves  among  themselves  are  not  zvise." 

II  Cor.  lo:  12-18. 

We  all  have  a  tendency  to  take  a  wrong  standard 
for  character  measure.  People  ''compare  themselves 
among  themselves,"  and  the  Bible  says  that  in  so  do- 
ing they  are  "not  wise."  Measuring  themeslves  by 
themselves,  or  by  others,  they  soon  conclude  that  they 
are  "as  good  as  the  average."  But  average  Christians 
is  not  what  the  Bible  requires.  "For  not  he  that  com- 
mendeth  himself  is  approved,  but  whom  the  Lord  com- 
mendeth. 

I.  First,  then,  let  us  bring  this  question  of  compar- 
ison, to  the  testing  of  character.  We  compare  ourselves 
with  others  and  say,  "I  am  as  good  as  ordinary  Chris- 
tians." What  is  wanted  is  not  just  "ordinary  Chris- 
tians." We  ought  each  to  pray  with  Wesley,  "Lord, 
made  me  an  extraordinary  Christian."  There  is  a  call 
to-day  for  Christians  above  the  ordinary.  They  will 
not  be  found  in  large  numbers  until  people  adopt  a 
higher  standard  than  the  character  of  those  whom 
they  see  about  them.  We  must  quit  measuring  our- 
selves by  ourselves,  and  take  the  character  of  Christ 
as  our  standard.    Like  the  business  man  comparing  his 


The  Wrong  Standard  of  Measure.  23 

weights  and  measures  with  the  great  government  stand- 
ards, we  have  a  true  test  when  we  compare  ourselves 
with  the  true  standard — the  character  of  Christ. 

He  said,  "Learn  of  me."  "Let  the  same  mind  be 
in  you  which  was  also  in  Christ  Jesus."  Paul  never 
told  us  to  follow  him  except  in  so  far  as  he  followed 
Christ.  A  man  five  feet  six  inches  tall  comparing  him- 
self with  a  man  five  feet  three  inches  tall  might  con- 
clude that  he  is  of  quite  good  size,  but  how  he  does 
shrink  when  you  place  him  beside  a  man  six  feet  tall ! 
Average  Christians  comparing  themselves  with  aver- 
age Christians  may  think  they  are  about  right,  but  let 
them  compare  themselves  with  Christ  and  they  soon 
see  how  far  they  fall  below  measure  by  the  perfect 
standard, — the  character  of  Christ.  That  is  the  only 
way  to  hope  to  grow  better. 

2.  Again,  how  practical  this  is  for  testing  the  meas- 
ure of  our  self-sacrifice.  Many  people  want  to  get  to 
heaven  as  cheaply  as  they  can.  They  give  as  little  as 
possible,  and  then  justify  themselves  by  saying  that 
they  give  as  much  as  others.  They  do  not  deny  them- 
selves worldly  indulgences  and  then  justify  themselves 
by  saying  that  other  Christians  do  the  same  things  they 
do.  A  man  sees  his  neighbor  do  certain  things  on  the 
Sabbath,  therefore  he  claims  a  right  to  do  them.  His 
neighbor  goes  to  certain  questionable  places,  and  at 
once  he  claims  the  right  to  do  the  same.  But  how  does 
his  character  measure  up  with  Christ's  requirements. 
"Not  he  that  commendeth  himself  is  approved  but 
whom  the  Lord  commendeth."  Do  you  think  Christ 
would  commend  your  standard  of  character  when  you 
measure  it  up  only  by  what  you  see  in  others  ? 


24  The   Wrong  Standard  of  Measure. 

3.  Once  more,  let  this  serve  for  testing  the  measure 
of  our  .zeal  and  consecration  in  God's  service. 

As  to  work.  Do  you  compare  youreslf  with  others  ? 
Are  you  ever  tempted  to  say,  "I  do  as.  much  as  my 
neighbor ;  I  do  not  hke  to  push  myself  forw^ard ;  I  never 
like  to  seem  to  take  the  lead !"  Such  felings  are  born 
purely  of  a  tendency  to  compare  ourselves  among  our- 
selves. A  man  says,  ''I  go  to  prayer-meeting.  I  think 
I  am  there  about  as  often  as  anybody."  A  woman  says, 
"Well,  I  think  I  do  about  as  much  for  the  church  as  the 
minister's  wife  or  anyone  else."  These  are  plain  cases 
of  wrong  self-measurement.  When  we  take  Christ's 
standard  we  will  not  be  asking  how  little  we  can  do  but 
how  much  we  can  do.  We  will  perform  to  the  extent 
of  our  ability.  We  will  diligently  use  all  the  talents  we 
have.  We  will  try  to  be  extraordinary  Christians.  Let 
us  try  to  be  the  best  possible  Christians.  Let  us  try  to 
be  of  the  utmost  use  in  the  world. 

It  is  an  old  saying:  ''If  you  aim  at  the  barn-door 
you  will  never  hit  the  weather-cock  on  the  steeple." 
That  simply  means  that  if  we  would  hit  high  we  must 
aim  high.  Let  us  quit  measuring  ourselves  by  our- 
selves and  comparing  ourselves  among  ourselves  and 
aim  to  have  a  character  and  live  a  life  like  Christ's. 


The  Duty,  Privilege  and  Benefits  of  Secret  Prayer.       25 
The  Duty,  Privile§fe  and  Benefits  of  Secret  Prayer. 


"Enter  into  thy  closet/'  etc.    Matt.  6 :  6. 

Life  cannot  be  lived  at  its  best  in  absolute  solitude. 
Neither  can  it  be  at  its  best  always  in  the  company  of 
others.  Continual  solitude  makes  us  morose.  Con- 
tinual companionship  makes  us  shallow.  We  need 
both  society  and  solitude  if  we  would  be  evenly  devel- 
oped. The  requirements  of  religion  take  into  consider- 
ation all  the  needs  of  our  natures.  In  one  command 
we  are  told  to  "forsake  not  the  assembling  of  ourselves 
together."  In  another  equally  important  command  we 
are  told  to  "enter  into  our  closets  and  shut  the  door  and 
pray  to  our  Father  which  seeth  in  secret." 

Private  prayer,  the  secret  communing  of  the  soul 
with  God,  is  a  duty  too  much  neglected,  and,  in  these 
hurrying  times,  a  privilege  much  undervalued  by 
Christians. 

I.  The  grounds  for  private,  personal  prayer. 

1.  Chisfs  command.  ''Enter  into  thy  closet,"  etc. 
That  is  enough.  If  we  could  see  no  reason  for  the  exer- 
cise it  ought  to  be  enough  that  Christ  told  us  to  engage 
in  it. 

2.  Christ's  example.  This  gives  much  added  en- 
forcement of  the  duty.  Christ  not  only  told  us  to  pray 
in  secret  but  he  prayed  in  this  way  himself.  How  of- 
ten we  read  of  him  going  out  into  the  mountain,  or  the 
garden  or  somewhere  alone  to  pray.  If  Christ  needed 
this  intercourse  and  comunion  with  his  Father  to  fit 
him  for  and  support  him  in  his  work,  how  much  more 
do  we? 


26      The  Duty,  Privilege  and  Benefits  of  Secret  Prayer. 

3.  The  duty  grows  also  out  of  our  individuality.  God 
thinks  of  us  not  en  masse.  He  does  not  think  of  us 
as  churches  or  congregations  or  communities,  but  as 
individuals.  Our  relation  to  him  is  an  individual  re- 
lation. 

4.  It  meets  a  deep  necessity  of  our  natures.  God 
knew  what  was  best  for  us.  He  who  formed  us  knows 
our  needs.  For  example,  you  buy  a  fountain  pen,  a 
typewriter  or  a  bicycle.  The  first  thing  you  look  for  is 
a  "book  of  directions."  You  believe  that  the  man  who 
made  the  machine  understands  it  best.  Certainly,  then, 
our  Creator  knows  our  needs ;  and  he  it  was  who  com- 
manded secret  prayer.  There  is  no  telling  how  vital  the 
relation  secret  prayer  has  to  our  spiritual  existence. 

^.  All  past  Christian  experience  shows  how  neces- 
sary it  is.  Men  of  prayer  have  been  men  of  character. 
Men  of  prayer  have  been  men  who  enjoyed  high  spirit- 
ual attainments. 

n.  Some  suggestions  as  to  the  manner  in  which 

WE  SHOULD  ATTEND  TO  THIS  DUTY. 

1.  Have  a  place.  "Enter  into  thy  closet."  It  is  a 
good  thing  to  have  a  place  where  we  can  resort  for 
prayer. 

2.  Have  a  private  place.  ''Thy  closet."  It  is  im- 
portant for  you  to  have  a  place  where  you  are  secure 
and  free  from  any  possible  intrusion.  We  would  ad- 
vise parents,  if  possible,  to  give  each  one  of  their  chil- 
dren a  room  of  tlieir  own  so  that  when  they  wish  they 
may  be  alone,  undisturbed  and  may  engage  in  medita- 
tion and  prayer  free  from  the  eye  of  any  beholder. 
This  privacy  of  prayer  is  suggested  by  the  words,  ''shut 
thy  door."    This  is  to  shut  you  in  and  shut  God  in,  to 


The  Duty,  Privilege  and  Benefits  of  Secret  Prayer.      27 

be  alone  with  God.  It  is  to  shut  out  all  others,  to  shut 
out  hurry  and  business  cares  and  all  that  will  interfere 
with  your  undisturbed  fellowship  with  God. 

3.  Have  a  time.  It  is  wise  to  have  a  set  time.  Habit 
is  a  thing  of  great  importance.  It  makes  the  duty  eas- 
ier and  pleasanter.  Besides,  it  is  the  only  safe  way,  be- 
cause if  we  do  not  form  such  habits  we  are  almost  sure 
to  give  up  the  practice  of  our  duties  thro  neglect. 

4.  Have  a  posture.  We  think  it  wise,  even  in  secret, 
to  kneel  in  prayer.  Reverence  of  attitude  is  conducive 
to  reverence  of  thought. 

5.  Have  zi'ords.  We  would  advise  the  use  of  spoken 
words,  even  in  private  prayer.  It  will  arouse  and 
quicken  thought.  It  will  reveal  to  each  soul  his  real 
self.  There  is  a  great  deal  of  private  prayer  which  is 
nothing  more  than  reverie.  Christians  even  sleep  and 
dream  they  pray.  It  is  better  to  keep  alert  by  using 
spoken  words. 

6.  Have  wants.  Bring  real  petitions.  Ask  for 
things  to  meet  your  needs.  With  God  do  not  be  hypo- 
critical. Do  not  tell  him  falsehoods.  Do  not  say  things 
you  do  not  feel.  Ask  no  blessings  or  gifts  you  do  not 
really  want.  Express  gratitude  for  no  blessings  you  do 
not  feel  thankful  for.  In  all  your  words  of  adoration 
and  confidence  and  love  and  petition  be  absolutely  sin- 
cere and  true.  Your  converse  with  God  should  be  as 
free  as  friend  with  friend;  and  it  should  be  entirely 
free  from  falsehood,  or  hyprocricy.  Let  the  duty  never 
be  hurried  over ;  or  done  only  as  a  task.  On  the  other 
hand,  it  need  not  of  necessity  be  long.  Claim  the  prom- 
ises of  God ;  ask  in  the  name  of  Christ ;  be  faithful,  sin- 
cere, devout,  and  God  will  make  his  favor  manifest  in 


28       The  Duty,  Privilege  and  Benefits  of  Secret  Prayer. 

an  untold  number  of  ways.     He  will  reward  openly. 

Are  you  neglecting  this  duty  ?  Duty  it  is,  yet  it  is  a 
great  privilege.  Resolve  to  value  it  more.  Do  not  for- 
get that  it  brings  blessings.  My  Father  which  seeth 
in  secret  shall  reward  thee  openly.  ''More  things  are 
wrought  by  prayer  than  this  world  dreams  of."  "Prayer 
moves  the  arm  that  moves  the  world."  Nothing  so 
steadies  our  life  as  faithfulness  in  private  prayer.  It 
gives  us  a  calm  and  a  force  that  nothing  else  can  give. 
Luther  once  said,  '1  have  so  much  to  do  now  that  I 
cannot  get  along  without  praying  three  hours  a  day." 
General  Havelock,  if  he  had  to  make  an  early  march, 
got  up  an  hour  ahead  to  spend  the  time  in  prayer.  It 
is  said  of  William  E.  Dodge  that  he  always  came  down 
among  his  workmen  with  a  face  shining  with  a  glowing 
light  obtained  from  an  hour  spent  alone  with  God. 
Secret  prayer  is  the  source  of  happy  Christian  living. 
It  is  the  secret  of  being  always  ready  for  Christian 
work.  It  is  the  secret  of  success  in  Christian  work,  and 
it  is  the  secret  of  living  victoriously,  growing  in  grace 
and  becoming  increasingly  like  him,  "whose  we  are  and 
whom  we  serve." 


The  Law  and  Life  of  Love.  i^ 

The  Law  and  Life  of  Love. 


"Then  said  Jesus  unto  hint,  Go  and  do  thou  like- 
zvise."    Luke  lo:  37. 

When  Jesus  had  finished  his  Gahlean  ministry  he 
turned  his  face  toward  Jerusalem.  He  knew  what 
awaited  him,  but  with  resolution  he  journeyed  to  that 
city.  On  the  way  occurred  the  incident  of  his  conver- 
sation with  the  lawyer  and  his  answer  to  him  given  in 
the  parable  of  the  Good  Samaritan. 

L  The  incident  reveals  the  law  of    love. 

The  question  the  lawyer  asked  was  one  of  supreme 
importance:  ''What  shall  I  do  to  inherit  eternal  life?" 
Christ  answered  him  by  saying,  "What  is  written  in  the 
law  ?  How  readest  thou  ?"  It  was  as  tho  he  had  said, 
''You  are  a  lawyer;  you  are  acquainted  with  the  law; 
you  are  well  versed  in  the  law ;  what  do  you  say  is  the 
law  of  love  and  the  way  of  life?"  The  lawyer's  great 
knowledge  is  noticable.  He  answering  said,  "Thou 
shalt  love  the  Lord  thy  God  with  all  thy  heart  and  with 
all  thy  soul  and  with  all  thy  strength  and  with  all  thy 
mind,  and  thy  neighbor  as  thy  self."  This  was  an 
answer  Christ  could  commend.  He  said  that  he  had 
given  a  good  definition. 

To  love  God  is  our  duty.  To  love  him  with  all  the 
heart  is  to  love  him  with  an  affectionate  choice.  To 
love  him  with  all  the  soul  is  to  love  him  with  an  undi- 
vided attachment — with  the  whole  being.  To  love  him 
with  all  the  strength  is  to  love  him  intensely — not  as  a 
feeble  flame.  To  love  him  with  all  the  mind  is  not 
blindly,  but  upon  reason.  Religion  has  its  intellectual 
side.    When  we  love  God  we  ought  to  love  him  in- 


36  The  Law  and  Life  of  Love, 

telligently.  The  other  part  of  this  love  is  to  love  our 
neighbor  as  ourselves. 

11.  The  method  of  the  life  of  love. 

Consider  some  of  the  characteristics  of  true  love  to 
man. 

1.  It  is  a  universal  love.  It  is  a  love  for  all  men 
because  they  are  our  fellows.  Samuel  Smiles  tells  us 
that  he  once  went  out  in  a  mist  and  walking  toward  a 
mountain  saw  before  him  what  seemed  a  huge  monster 
moving.  As  he  came  nearer  he  saw  that  it  was  a  man, 
and  upon  still  nearer  approach  he  saw  that  it  was  his 
own  brother.  When  we  get  close  to  our  fellow  men 
we  find  that  they  are  our  brothers.  The  white  man, 
the  yellow  man  and  the  black  man  alike  come  in  for  a 
share  of  the  love  of  those  who  are  truly  Christ's. 

2.  It  is  a  sympathetic  love.  It  is  a  feeling  for  and 
with  others.  You  might  as  well  try  to  run  an  engine 
with  ice-water  as  to  try  to  do  Christian  work  without 
tenderness  and  sympathy. 

3.  It  is  a  practical  love.  It  is  a  love  that  does  not  let 
opportunities  slip.  The  priest  and  the  levite  passed  by 
on  the  other  side.  Too  many  of  us  are  like  children 
playing  with  sand  on  the  sea-shore,  letting  it  run  thro 
their  hands  and  between  their  fingers ;  so  do  we  let  best 
opportunities  for  doing  good  slip  away  from  us.  A 
practical  love  will  improve  opportunities  and  give  gen- 
uine aid. 

It  is  a  self-denying  love.  The  good  Samaritan  gave 
his  time  and  his  money  and  his  effort.  He  denied  him- 
self to  help  his  brother  man;  *'Go  thou  and  do  like- 
wise." So  may  you  live  the  life  of  love  and  fulfill  the 
law  of  love.  .    . 


Choosing  God,  31 

Choosingf  God. 

"Choose  you  this  day  zvhom  ye  ivill  serve."  Joshua 
24:  15-26. 

After  a  long  career  of  victorious  warfare,  followed 
by  an  old  age  of  comparative  repose,  Joshua  was  now 
drawing  consciously  near  to  the  end  of  his  earthly  life, 
and,  like  Moses  before  him,  determined  to  give  the  as- 
sembled Israelites  the  advantage  of  his  parting  coun- 
sels. Well  knowing  the  dangers  that  might  draw 
them  aside  it  was  his  desire  to  so  confirm  the  people  in 
the  true  faith  and  worship  of  God  that  after  his  death 
they  might  preserve  therein. 

T.  The  choice  set  before  them. 

He  summoned  the  tribes  to  Shechem,  recounted  the 
great  things  Jehovah  had  done  for  them  in  the  past, 
and  in  view  of  God's  character  and  favors  urged  that 
they  should  make  his  service  their  deliberate  and  irre- 
vocable choice ;  and  upon  their  profession  to  do  so  made 
a  solemn  and  formal  covenant  that  they  would  never 
depart  from  this  devotement  to  duty. 

2.  Reasons  to  induce  them  to  right  choice. 

Joshua  wanted  the  people  to  choose  their  religion 
rationally  and  intelligently.  He  therefore  sets  forth  the 
motives  which  should  induce  them  to  a  proper  course, 
and  then  leaves  the  decision  for  them  to  make.  In  the 
early  part  of  his  address  he  had  recounted,  as  in  a  pan- 
orama with  scene  after  scene,  some  of  the  great  things 
God  had  done  for  them  and  their  ancestors — things 
such  as  no  idol  had  ever  done  for  its  adherents.  He 
urges  them  therefore  to  put  away  idols  and  reverence 
and  worship  God;  and  not  in  pretence  or  form,  but  in 


32  Choosing  God. 

sincerity  and  in  truth. 

3.  The  choice  made. 

Having  set  the  choice  before  the  people  and  having 
by  his  own  example  and  many  other  motives  urged 
them  to  a  right  decision,  we  now  hear  an  instant  and 
unanimous  response :  ''God  forbid  that  we  should  for- 
sake the  Lord  to  serve  other  Gods."  Their  intellects 
were  convinced.  Their  hearts  were  moved.  They  re- 
sponded with  the  right  decision. 

4.  The  covenant  renewed. 

The  people  having  made  definite  and  repeated  decla- 
ration that  they  would  serve  and  obey  God,  Joshua  at 
last  took  them  at  their  word  and  entered  into  a  formal 
covenant  with  them.  This  was  probably  a  solemn  rat- 
ification and  renewal  of  the  covenant  of  Sinai,  but  with 
special  features  applicable  to  the  present  situation.  This 
covenant  became  a  statute,  or  a  part  of  their  national 
law.  As  we  read  on  we  find  that  Joshua  wrote  all  these 
words  in  the  book  of  the  law  of  the  Lord,  and  set  up  a 
stone  monument  as  a  perpetual  reminder  of  their  prom- 
ise on  this  great  day. 

Let  us  not  fail  to  learn  these  facts,  namely :  The  ser- 
vice of  God  is  a  matter  of  free  choice.  It  is  right  and 
wise  to  bring  every  good  motive  to  bear  upon  those  who 
are  making  the  choice.  All  good  reasons  are  on  the  side 
of  serving  God.  Good  choices  should  be  made  without 
delay.  We  should  do  all  we  can  to  lead  others  to  make 
decisions  for  God.  We  should  take  special  care  that 
our  households  as  well  as  ourselves  should  serve  God. 
Whatever  others  may  do  we  should  persevere  in  God's 
service  while  life  lasts.  The  service  of  God  is  worthy 
of  the  rnost  distinguished  men.    We  must  break  with 


Elements  of  Church  Strength.  33 

sin  or  break  with  God.  Repeated  public  confession  is  a 
help  toward  causing  impressions  to  endure.  Covenants 
are  solemn  things  and  should  be  remembered.  Study 
the  whole- passage  carefully  and  you  will  find  it  filled 
with  most  practical  suggestions  for  our  lives  to-day. 


Elements  of  Church  Strengfth. 


"Put  on  thy  Strength,  O  Zion/'    Isaiah  53 :  i. 

Some  elements  of  a  successful  church  in  our  times : 

1.  Loyalty  to  the  truth  of  God's  Word,  Bible  teach- 
ings respecting  salvation,  character  and  duty  are  the 
standard  by  which  the  church  is  to  be  governed  in  ac- 
complishing its  mission.  A  church  faithful  to  truth 
will  be  blessed  by  the  truth. 

2.  Intelligent  Christian  living.  It  is  good  to  have 
and  believe  the  truth.  It  is  better  to  live  it.  The 
church  that  lives  v/ell  will  succeed  well. 

3.  Activity  in  service  for  Christ.  The  church  be- 
comes strong  by  practice.  Putting  forth  strength  is 
the  way  to  gain  strength.  The  church  that  serves  God, 
He  will  honor.  The  working  church  wins. 

4.  Fidelity  to  the  church,  its  worship,  work,  officers, 
membership,  and  its  good  name. 

5.  Unity.  'Tn  union  there  is  strength."  If  unity 
and  brotherly  love  prevail  the  church  is  irresistible. 

6.  Systematic  and  liberal  giving.  A  church  that  gives 
will  get.  A  liberal  church  is  likely  to  be  strong  spirit- 
ually, and  every  other  way. 

Let  us  do  everything  we  can  that  is  right  to  make  our 
churches  strong. 


34  Unquestioning  Obedience. 

Unquestioning:  Obedience. 


"Nevertheless."    Luke  5:5. 

An  aged  Christian  lady,  ripe  in  experience,  once  told 
us  that  she  had  heard  a  most  helpful  sermon  upon  the 
one  word,  ''Nevertheless."  We  began  to  study  the  word 
as  found  in  this  verse,  and  discovered  that  it  is  the  key 
which  unlocks  the  meaning  of  this  whole  incident.  The 
disciples  had  toiled  all  night  and  taken  nothing. 
Christ's  word  came  to  them  to  launch  out  into  the  deep 
and  let  down  their  nets  for  a  draught.  Simon  answered 
saying  unto  him,  "Master,  we  have  toiled  all  the  night 
and  have  taken  nothing;  nevertheless,  at  thy  word,  I 
will  let  down  the  net."  And  when  they  had  thus  done 
they  inclosed  a  great  multitude  of  fishes.  Their  un- 
questioning obedience  was  immediately  rewarded. 

I.  The  attitude  in  which  this  zvord  reveals  the  disci- 
ples to  have  been. 

a.  It  was  the  attitude  of  love.  "Master,  I  cannot 
understand ;  I  do  not  see  the  why ;  but  you  say  let  down 
your  net  and  I  will  do  it."  It  is  the  confidence  of  a 
servant,  born  of  love  to  the  Master. 

b.  The  attitude  of  faith.  'T  seem  to  have  reason  to 
fear  that  there  shall  be  no  result.  We  have  been  toil- 
ing all  night  long  and  have  taken  nothing.  This  does 
not  seem  to  be  a  good  place  for  fishing,  especially  out 
here  in  deep  water,  nevertheless  at  thy  word — " 

c.  The  attitude  was  one  of  instant  action — obedience. 
We  know  the  rich  reward  this  act  of  love  and  faith 

and  obedience  received.  There  was  instant  return.  We 
shall  never  be  losers  in  obeying  Christ.  Our  faith  will 
be  surprised.    Christ  never  deceives.    If  we  would  be 


Unquestioning  Obedience.  35 

as  ready  as  these  disciples  to  obey  Christ  we  would, 
like  them,  be  always  richly  blessed. 

2.  This  attitude  of  unquestioning  obedience  is  one  es- 
pecially  appropriate   for   the   unconverted. 

There  are  those  who  wish  to  be  Christians.  But  they 
say,  "Master,  I  canot  understand;  I  have  fears  as  to  the 
result;  I  do  not  see  the  reason  for  thy  commands, 
neither  do  I  see  a  way  to  carry  them  out." 

Do  you  feel  a  longing  in  your  heart   to   become    a 

Christian?    If  so,  you  may  learn  a  very  helpful  lesson 

from  the  ten  lepers  who  came  to  Christ  to  be  healed. 

They  first  asked  Christ  to  heal  them.     He  said,  *'Go, 

show  yourselves  to  the  priests."     They  believed  and 

began  to  obey.     Then  they  experienced  the  blessing. 

'*For  it  came  to   pass   that   as   they   zvent   they   were 

cleansed."     In  trustful  obedience  they  experienced  the 

healing.    When  they  exercised  faith  by  obeying,  Christ 

exercised  his  power  in  healing.     Oh,  what  multitudes 

of  sin-sick  souls  fail  of  ever  being  healed,  not  because 

they  do  not  sometimes  long  for  it,  but  because  they  do 

not  take  Christ  at  his  word  and  resolutely  start  out  on 

the  way  of  obedience !     The  thought  in  the  mind  of 

Chirst  is  always,  "Go,  and  as  you  go  I  will   give   the 

blessing."     But  you  say,  *'Lord,  give  me  the  blessing 

and  then  I  wnll  go."     By  so  doing  you  show  both  lack 

of  faith  and  lack  of  acquiescence  in  Christ's  plan — 

not  having  faith  enough  to  warrant  Christ  in  healing 

you,  and  presumptuous  enough  to  set  up  your  will  and 

demand  a  reversal  of  Christ's  known  order  of  action. 

Jesus  says  to  you,  "Come  unto  me  and  I  will  give  you 

rest."  But  you  say,  "Lord,  give  me  rest  and  I  will  come 

to  thee."     Jesus  says,  "Take  my  yoke  upon  you  and 


36  Unquestioning  Obedience. 

you  will  find  rest  to  your  soul."  But  you  say  to  him, 
"Lord,  give  me  rest  to  my  soul  and  I  will  take  thy 
yoke." 

Or  it  may  be  you  allow  yourself  to  be  prevented  by 
doubts  about  some  of  the  doctrines  of  salvation.  But 
Jesus  says  to  you,  *'If  any  man  will  do  the  works  he 
shall  know  of  the  doctrine."  But  you  say  to  Christ, 
''Lord,  explain  to  me  the  doctrines,  and  when  these  are 
plain  I  will  do  the  works." 

God  says  to  you,  "Wherefore  come  out  from  among 
them  and  be  ye  separate,  and  touch  not  the  unclean 
thing,  and  I  will  receive  you  and  will  be  a  Father  unto 
you,  and  ye  shall  be  my  sons  and  my  daughters,  saith 
the  Lord  Almighty."  But  you  say,  "Lord,  make  me  to 
feel  that  you  receive  me  and  art  a  Father  unto  me  and 
that  I  am  a  son  or  daughter  unto  thee  and  then  I  will 
come  out  from  the  world  and  be  separate  and  confess 
thee  before  men." 

There  are  multitudes  of  people  who  feel  and  act  in 
just  this  way,  and  because  they  do,  stop  where  they  are 
and  are  lost.  Are  you  longing  to  be  healed  of  the  lep- 
rosy of  sin?  You  will  feel  Christ's  healing  power 
when  you  believe  and  go  forward  in  instant,  unques- 
tioning obedience,  but  not  one  moment  before. 

3.  This  attitude  of  nnquestioning  obedience  is  the  ap- 
propriate one  for  all  tempted,  hesitating  Christians  fail- 
ing to  launch  ont  into  the  deeper  experience  of  the  di- 
vine life. 

Enter  into  the  grace  of  God,  the  peace  of  God,  the 
power  of  God.  Strive  to  know  the  blessedness  of  a 
full  salvation.  Strive  to  attain  the  highest  character. 
"Covet  the   best   gifts."    Strive  to   make   the  most 


Your  Thoughts  of  Chnst.  37 

blessed  attainments.  ''Launch  out  into  the  deep." 
Commit  yourselves  to  his  bidding.  Say,  "Nevertheless 
at  thy  word,  I  will."  In  unquestioning  obedience  we 
will  get  the  blessing. 


Your  Thotigfhts  of  Christ « 


"But  zvhom  say  ye  that  I  amf    Luke  9:  20-27. 

Christ  had  never  put  this  question  before.  But  a 
great  crisis  had  arrived.  Hitherto  they  had  been  left  to 
observe  for  themselves ;  thro  the  sad-colored  veil  of  his 
humanity  they  saw  the  glory  of  his  divinity  shine.  But 
the  hour  had  come  for  a  distinct  Christian  confession. 

L  The  passage  suggests  first,  thoughts  of 
Christ's  exalted  character.  People  were  talking 
about  him.  Some  said  that  he  was  John  the  Baptist. 
Some  that  he  was  Elijah.  Some  that  he  was  one  of  the 
prophets.  This  discussion  was  a  sign  that  he  was  be- 
coming known  and  his  work  was  being  noticed.  But 
it  is  not  enough  to  have  such  opinion  of  Christ.  Peter 
answering  said,  ''Thou  art  the  Christ  the  Son  of  the 
living  God."  This  was  a  distinct  confession  of  Christ's 
divinity,  and  the  first  time  it  was  ever  made.  None  of 
us  can  over-estimate  the  importance  of  right  thoughts 
about  Christ.  We  are  saved  by  our  thoughts  of  him. 
Imagine  yourself  one  of  a  number  of  passengers  on  an 
ocean  steamer.  The  cry  is  sounded  that  the  vessel  is 
sinking.  But  the  announcement  is  also  made  that  a 
staunch  and  commodious  boat  is  at  your  service,  if  you 
will  take  to  it.  Now  everything  depends  upon  what 
you  think  of  that  boat.    If  you  think  there  is  no  danger 


38  Vour  Thoughts  of  Christ. 

where  you  are,  you  will  not  look  at  the  boat  as  really 
needed  by  you.  If  you  recognize  your  danger  but  think 
that  the  proffered  boat  is  no  more  trustworthy  than  the 
sinking  vessel  because  of  your  opinions  about  the 
worthy  of  your  confidence.  Refusing  to  accept  the  boat 
as  both  essential  and  sufficient  you  will  be  lost  with  the 
sinking  vessel  because  of  your  opoinions  about  the 
boat.  Do  not  let  anyone  tell  you  that  your  opinions  in 
regard  to  Christ  are  unimportant. 

Christ  was  indeed  the  Son  of  God.  He  was  divine. 
All  divine  names  and  titles  are  applied  to  him  in  the 
Scriptures.  All  divine  attributes  are  applied  to  him: 
omnisciences,  omnipotence,  etc.  He  is  set  forth  as  the 
object  of  worship  for  all  created  beings.  He  calls  men 
to  him,  promises  them  forgiveness,  says  he  will  give 
peace  and  rest  and  will  save  their  souls.  Only  a  di- 
vine being  can  do  these  things;  he  therefore  claims  to 
be  divine. 

The  most  important  thing  after  all  is  your  answer 
to  this  question,  "Whom  say  ye  that  I  am  ?"  It  is  not 
what  the  world  thinks.  It  is  not.  Is  he  a  Savior?  But 
the  real  vital  question  is,  is  he  your  Savior? 

II.  This  Scripture  makes  known,  moreover,  the  na- 
ture OF  THE  CLAIMS  ChRIST  MAKES  UPON  HIS  FOL- 
LOWERS. 

I.  He  requires  self-denial.  "If  any  man  will  come 
after  me  let  him  deny  himself."  All  success  costs. 
Self-denial  is  necessary  to  you  if  you  wish  to  become 
a  great  scholar,  or  a  great  painter,  or  if  you  would  suc- 
ceed in  business.  Following  Christ  also  costs.  We 
must  deny  ourselves.  But  bear  in  mind  we  deny  our- 
selves only  the  lower  things  in  order  to  attain  the 
higher. 


Your  Thoughts  of  Christ.  39 

2.  He  requires  also  daily  cross-hearing.  The  cross 
is  the  symbol  of  duty,  even  at  the  cost  of  pain.  It  is 
not  the  emblem  of  suffering,  but  it  is  the  emblem  of 
suffering  for  Christ's  sake. 

3.  He  requires  us  to  follozv  Him.  "Let  him  follow 
me."  There  is  a  difference  between  soldiers  who 
stand  uniformed  and  equipped,  and  those  who  are  act- 
ually following  the  leader  in  a  hard  campaign.  Our 
attitude  must  be  that  of  a  suffering  servant  of  a  suffer- 
ing Lord.  The  picture  is  more  like  one  of  a  servant 
following  his  Master  thro  any  hardship  or  into  exile. 
We  must  follow  wherever  he  leads.  We  must  do  this 
even  if  it  requires  the  surrender  of  life.  But  even  in 
the  loss  of  life  let  us  know  that  we  lose  only  the  lower 
life  and  gain  the  higher. 

HL  This  Scripture  also  tells  us  of  the  blessings 
WHICH  Christ  bestows  upon  his  followers. 

1.  Instruction.  He  taught  his  disciples.  He  teaches 
us. 

2.  Eternal  life.  He  who  makes  Christ  his  choice  may 
lose  all,  even  his  life,  but  he  will  find  that  he  has  saved 
his  real  life,  for  the  eternal  life  is  his, — a  present  and 
an  everlasting  possession. 

3.  Honor.  It  is  a  small  thing  to  own  Christ  before 
men,  and  in  our  time  costs  little.  But  it  will  be  a 
great  thing  to  be  owned  by  Christ  in  the  presence  of  his 
glory  in  the  midst  of  saints  and  angels.  No  follower 
of  Christ  will  ever  be  disappointed  with  the  reward  he 
shall  receive. 


40  Things  That  Keep  Us  Fi^om  God. 

Things  That  Keep  Us  From  God. 


''These  six  things  doth  the  Lord  hate,"  etc.  Prov. 
6:  16-19. 

We  all  know  that  there  are  things  that  keep  us  from 
God.  It  may  help  us  to  avoid  them  if  we  will  notice 
what  at  least  a  few  of  them  are. 

1.  One  is  a  lack  of  a  frank  confession  of  our  sins. 
We  cover  and  excuse  and  make  allowances  for  the 
wrong  things  we  do.  But  let  us  be  honest  with  our- 
selves, honest  with  our  fellow  men,  and  honest  with 
God.  Let  us  know  our  own  selves  and  not  excuse  our 
sins.  "Confess  your  sins  one  to  another  and  pray  one 
for  another."  **If  I  regard  iniquity  in  my  heart  the 
Lord  will  not  hear  me."  Let  us  be  careful  not  to  cover 
our  sins,  or  excuse  them,  or  apologize  for  them. 

2.  Another  is  the  hurry  of  life.  Many  of  us  are  in 
danger  of  being  "jostled  out  of  our  spirituality."  We 
scarcely  take  time  to  think.  The  rush  and  hurry  of 
life  will  prevent  our  converse  with  God  unless  we  are 
watchful  to  "live  in  the  Spirit  and  walk  in  the  Spirit." 
There  is  a  beautiful  hymn  Vv^e  sing,  "Take  time  to  be 
holy."  It  takes  time  to  be  holy.  We  need  to  take  time 
for  meditation  and  for  prayer.  Meditation  kindles 
thought  and  thought  kindles  love.  "Come  ye  yourselves 
apart  into  a  desert  place  and  rest  awhile."  Let  us  be 
watchful  to  take  seasons  for  thought  and  communion 
with  Christ,  and  for  the  cultivation  of  our  spiritual  na- 
tures. 

3.  Another  thing  that  keeps  us  from  God  is  irreg- 
ularity of  spiritual  nourishment.  We  read  God's  word 
at  very  irregular  intervals.     We  pary  only  occasion- 


Things  Thut  Keep  Us  From  God.  41 

ally.  We  attend  God's  house  too  seldom.  Instead, 
we  ought  to  seek  spiritual  nourishment  at  stated  times. 
We  need  communion  with  God  as  much  as  we  need  our 
daily  bread.  And  there  is  a  large  power  to  hold  us,  and 
make  us  strong,  in  taking  of  regular  seasons  for  spir- 
itual thought  and  prayer  and  communion. 

4.  Another,  the  attractions  of  zvorldliness.  This  is  a 
beautiful  world.  God  wants  us  to  be  happy  in  it.  We 
are  in  the  world,  but  too  many  of  us  have  the  world 
in  us.  We  are  told  that  while  in  the  wold  we  are  to  be 
not  of  it.  It  is  all  right  for  the  boat  to  be  in  the  water, 
but  when  the  water  gets  into  the  boat  the  boat  sinks. 
So  when  money  getting  and  pleasure  getting  fill  us,  our 
spiritual  life  is  submerged.  Let  us  w^atch  against  re- 
serving the  best  of  our  time  and  the  best  of  our  talent 
for  self.    Selfishness  will  certainly  keep  us  from  God. 

5.  Still  another  is  greiving  the  Spirit.  This  good 
messenger,  the  Holy  Spirit,  comes  to  us  over  and  over 
again  and  we  do  not  receive  Him.  He  points  out  a  duty 
and  we  do  not  do  it.  He  calls  us  to  a  higher  life  and 
we  do  not  aspire  or  try  to  climb.  We  turn  him  aside. 
We  drown  his  voice  in  the  confusion  of  earthly  things. 
We  go  on  heedless  of  his  love  and  of  his  call.  In  so 
doing  we  grieve  him  and  cut  ourselves  away  from  the 
grace  and  blessing  of  God.  ''Grieve  not  the  Spirit  of 
God." 

6.  Deliberate  disobedience.  This,  of  course,  is  sure 
to  drive  us  away  from  God.  ''Your  sins  have  separated 
between  you  and  God."  This  is  always  one  result  of 
sin.  Sinful  meditation,  sinful  thoughts,  sinful  deeds, 
— these  we  know  build  barriers  between  us  and  our 
heavenly  Father.  Let  us  guard  against  the  things  that 
separate  between  our  souls  and  God.  Let  us  cleave  to 
the  things  that  will  bring  us  near  to  him. 


42  strong  Shoes  for  Rough  Roads. 

Stfongf  Shoes  for  Rough  Roads. 


''Thy  shoes  shall  he  iron  and  brass;  and  as  thy  days 
so  shall  thy  strength  he.".     Deut.  33:  25. 

Strong  shoes  for  rough  roads,  or  daily  strength  for 
daily  duty — this  is  the  plain  promise  brought  to  us  thro 
this  beautiful  and  ever  precious  verse.  This  is  a  well- 
guaranteed  promise,  too.  Read  in  the  two  verses  fol- 
lowing it  how  the  promise  is  emphasized  by  having 
back  of  it  God's  almighty  power.  The  promise  is,  **As 
thy  days  so  shall  thy  strength  be;"  the  assurance  is, 
''There  is  none  like  unto  the  God  of  Jeshurun  who  rid- 
eth  upon  the  heavens  in  thy  help,  and  in  his  excellence 
of  the  sky.  The  eternal  God  is  thy  refuge,  and  under- 
neath are  the  everlasting  arms."  Trusting  this  prom- 
ise you  rest  your  weary  head  upon  the  bosom  of  Om- 
nipotence. 

I.  The  promise  reveals  to  us,  first,  the  privilege  of 
living  by  the  day.  Like  with  the  old  pendulum  in  the 
fable,  despair  comes  to  many  a  heart  when  life's  duties 
or  cares  or  trials  are  looked  upon  in  the  aggregate.  But 
this  is  not  the  right  way  to  view  life.  It  does  not  come 
to  us  all  in  one  piece.  We  do  not  get  it  even  in  years 
or  months,  but  only  in  days,  day  by  day,  one  day  at  a 
time.  Christ  taught  us  to  pray,  "Give  us  this  day  our 
daily  bread."  The  Christian's  life  is  a  life  of  trust. 
Bring  to  mind  how  the  children  of  Israel  lived  during 
their  wilderness  journey  upon  the  manna  of  God's  daily 
bounty.  They  received  the  food  "day  by  day,"  just 
what  they  needed,  all  they  could  use,  but  no  more  and 
no  less.  So  this  promise  to  us  is  not  "as  thy  weeks"  or 
"as  thy  months"  but  "as  thy  days  so  shall  thy  strength 


Strong  Shoes  for  Rough  Roads.  43 

be."    That  means  Monday's  grace  for  Monday,  Tues- 
day's grace  for  Tuesday,  and  so  on. 

2.  This  promise  also  rebukes  in  ns  the  sin  of  borrozv- 
ing  trouble.  "As  thy  days  so  shall  thy  strength  be." 
Why  then  borrow  trouble  for  any  to-morrow?  With 
too  many  of  us  it  is  just  fret,  fret,  fret  all  the  lime; 
not  over  actual  but  just  anticipated  troubles, — worry- 
ing over  imaginary  evils.  As  Tupper  says  :  "It  is  evils 
that  never  happened  that  have  mostly  made  men  mis- 
erable. "  Like  engineers  on  moonlight  nights,  worried 
by  shadows  which  look  like  real  obstructions,  so  many 
people  weary  themselves  over  imaginary  evils — fighting 
shadows.  Shakesphere  says :  "Each  substance  of  a 
grief  hath  twenty  shadows  which  look  like  grief  itself, 
but  are  not  so."  Stop  fighting  shadows.  Cease  borrow- 
ing trouble — "Taking  trouble  on  interest,"  someone  has 
called  it — it  is  such  folly.  Besides,  how  can  we  rightly 
worry  when  we  have  such  a  promise  as  this,  God's 
promise,  and  for  the  present  and  all  time  to  come,  "As 
thy  days  so  shall  thy  strength  be?' 

3.  God  gave  us  this  promise  also  to  fortify  its  for 
such  trials  as  we  inevitably  must  meet.  While  it  is  not 
right  to  borrow  trouble,  yet  testing  times  will  come. 
Just  as  night  follows  day,  so  sure  is  sufi^ering  to  come 
to  every  one  of  us. 

"There  is  never  a  day  so  sunny, 
But  a  little  cloud  appears; 
There  was  never  a  life  so  happy 
But  has  had  its  time  of  tears. " 

We  may  be  surrounded  by  loving  friends,  but  just 
as  sure  as  we  live  we  will  witness  some  of  them  die.  If 
we  live  we  must  part  with  our  dearest  friends ;  if  we  do 


44  Strong  Shces  Jor  Rough  Roads. 

not,  they  must  part  with  us.  Suffering  and  separation 
and  sorrow  are  sure  to  come.  But  God's  promises  are 
lamps  to  Hghten  up  dark  places.  We  know  of  no 
brighter  one  than  this:  ''As  thy  days  so  shall  thy 
strength  be." 

4.  Once  more,  this  promise  should  serve  to  stimu- 
late and  encourage  us  in  all  Christian  effort.  Some  are 
only  beginning  the  Christian  life.  Is  not  this  a  blessed 
assurance  with  which  to  start  out  on  the  journey?  "As 
thy  days  so  shall  thy  strength  be."  What  more  could 
you  ask  ?  When  we  look  at  the  duties  to  be  done  and 
then  at  our  poor,  weak  selves,  it  is  no  wonder  that  we 
are  ready  to  cry  out:  "Who  is  sufficient  for  these 
things?"  But  if  we  will  only  listen  we  shall  hear  the 
Savior's  reassuring  reply:  "My  grace  is  sufficient  for 
thee" — "As  thy  days  so  shall  thy  strength  be." 

But  this  is  a  promise  not  only  for  beginners,  but  for 
all.  It  is  a  promise  as  universal  as  God's  love,  as  wide 
as  his  unbounding  mercy,  belonging  to  every  one  who 
will  accept  it.  Fellow  pilgrim  climbing  the  rough  and 
rugged  steps  of  life,  weak  or  strong,  young  or  old,  in 
sunshine  or  in  shade,  whatever  your  circumstances  of 
need,  take  heart,  take  hope,  take  courage !  "The  Lord 
God  omnipotent  reigneth!"  Whatever  your  burdens, 
whatever  your  duties,  whatever  your  suffering  or  your 
labor,  this  promise  is  yours,  and  yours  for  all  time,  "As 
thy  days  so  shall  thy  strength  be." 


The  Duty  of  Self  Testing.  45 

The  Duty  of  Self  Testingf. 


"Examine  yourselves,  zvhether  ye  be  in  the  faith; 
prove  your  ozvn  selves/'    II  Cor.  13:  5. 

One  of  the  things  Paul  emphasized  in  this  second 
letter  to  the  Corinthians  was  his  desire  that  they  might 
know  themselves, — test  themselves  to  make  sure  they 
were  in  the  faith.  He  was  anxious  that  none  of  them 
should  be  deceived  in  regard  to  their  spiritual  condi- 
tion. 

I.  The  fact  that  we  do  not  know  ourselves. 

We  do  not  know  ourselves  physically.  We  do  not 
know  our  selves  intellectually.  We  are  far  from  know- 
ing ourselves  spiritually. 

1.  There  are  those  zvho  think  themselves  Christians 
zvho  are  not.  Some  are  self  deceived.  Some  are  de- 
ceived by  their  friends.  Some  Satan  has  deceived. 
There  are  tests  by  which  we  may  know  ourselves,  and 
it  is  our  duty  to  learn  v/hat  they  are  and  use  them. 

2.  Oil  the  other  haiid,  there  are  those  zvho  think 
themselves  not  Christians.  Here  too  self  testing  may 
be  of  great  advantage.  We  know  a  man  who  lived 
many  years  out  of  the  Church,  without  indulging  a 
Christian  hope,  and  yet  by  his  interest  in  spiritual 
things,  by  the  purity  and  usefulness  of  his  life  all  who 
knew  him  were  sure  that  he  had  tasted  of  the  good 
word  and  grace  of  God.  We  have  known  of  a  woman 
who  came  to  her  pastor  and  asked  that  her  name  might 
be  stricken  from  the  church  roll.  She  said  that  she 
had  made  a  mistake  and  had  never  been  a  Christian. 
Such  conditions  of  discouragement  are  sometimes  due 
to  temperament.     Some  people  are  constantly  gloomy. 


46  The  Duty  of  Self  Testing. 

Sometimes  it  is  due  to  physical  infirmities.  They  are 
sick.  Sometimes  it  is  due  to  a  wrong  conception  of 
what  conversion  is.  Some  people  expect  a  wonderful 
''experience,"  and  because  they  never  have  it  they  fail 
of  the  privilege  of  indulging  in  the  hope  that  they  are 
Christ's.  Sometimes  the  gloomy  view  is  due  to  the 
putting  of  false  tests  of  Christian  character.  People 
read  biographies  of  eminent  Christians  and  because 
their  lives  do  not  come  up  to  others  they  are  discour- 
aged. Examine  yourselves.  Test  yourselves,  for  one 
thing,  in  order  that  you  may  know  that  you  are  a  Chris- 
tian and  enjoy  the  Christian's  hope;  for  another  thing 
that  you  may  thus  avoid  being  deceived  about  yourself. 

II.  The  duty  enjoined;  It  is  to  know  ourselves. 

Examine,  scrutinize,  make  inquiry,  use  every  means 
to  learn  where  you  really  stand  spiritually. 

1.  Do  not  depend  on  a  mere  profession  of  religion. 
Rely  not  on  mere  church  membership.  Joining  the 
Church  saves  no  one.  Joining  Christ  saves,  and  you 
may  put  tests  to  know  whether  you  have  joined  him. 

2.  Never  trust  to  a  past  experience.  You  might  be 
deceived  by  such.  Trust  only  to  a  present  love,  a 
present  faith,  and  a  present  activity  in  the  service  of 
Christ. 

3.  Do  not  rest  upon  mere  outzvard  conformity  to 
approved  methods  of  conduct.  One  can  go  thro  the 
forms  of  religion  and  not  be  religious.  Barnum's  wax 
figures  would  wink  and  blink  and  seem  to  breathe,  but 
there  was  no  particle  of  life  there.  Some  people  go  thro 
the  motions  of  religion.  Examine  as  to  the  command- 
ing motives  that  move  you  in  life.  Is  it  your  desire  to 
please  God  or  man?    Examine  as  to  the  object  of  the 


The  Duly  of  Self  testing.  4'7 

outgoing  of  your  affections.  What  do  you  love  ?  Wliat 
do  you  delight  in?  Examine  as  to  your  constant  and 
allowed  practices.  Test  yourself  by  your  walk  and  con- 
versation. 

III.  The  difficulties  of  arriving  at  self  knowl- 
edge. 

1.  Our  unwillingness  at  heart  to  really  knozv. 

2.  The  love  zve  have  of  sin. 

3.  Satan's  quieting  suggestions.  He  always  tells  us 
we  are  "good  enough." 

4.  The  pre-occupation  of  our  heart  and  attention  in 
worldly  things. 

IV.  Some  directions  for  self  testing. 

1.  Do  it  jealously.  Distrust  your  own  heart;  it  may 
deceive. 

2.  Do  it  honestly.  Keep  nothing  back;  face  your 
real  character. 

3.  Do  it  thoroly.  Be  not  hasty,  partial  or  superficial 
in  your  inquiry. 

4.  Do  it  frequently.  Otherwise  we  are  liable  to  get 
astray  before  we  know  it.  We  are  all  in  danger  of 
drifting. 

5.  Do  it  statedly.  Otherwise  we  are  liable  to  neglect 
the  duty  entirely. 

6.  Do  it  prayerfully.  Sincerely  say:  "Search  me, 
O  God,  and  know  my  heart;  try  me  and  know  my 
thoughts,  and  see  if  there  be  any  wicked  way  in  me,  and 
lead  me  in  the  way  everlasting." 

V.  The  standard  for  self  testing. 

There  is  but  one.  God's  Word  is  the  touchstone  of 
character.  It  is  an  unerring  test.  Let  us  not  compare 
ourselves  among  ourselves.  That  is  not  wise.  But 
let  us  compare  ourselves  with  the  perfect  standard — 
the  character  of  Christ  as  revealed  in  God's  Word. 

VI .  Some  self  tests. 

1.  Do  I  love  to  think  of  Christ f 

2.  Do  I  love  secret  prayer f 


48  How  to  Meet  lemptaiion, 

3.  Do  I  love  the  study  of  God's  Word. 

4.  Do  I  love  the  Church,  its  meetings,  and  associa- 
tion with  Christian  friends  ? 

5.  Do  I  find  pleasure  in  Christian  conversation? 

6.  Especially,  am  I  in  an  attitude  of  readiness  for 
the  doing  of  warm-hearted,  personal  Christian  work? 

If  we  put  these  and  other  such  self  tests  we  may 
know  our  own  selves,  whether  we  be  really  "in  Christ" 
or  not. 


How  to  Meet  Temptation. 


"WatcJi  and  pray,  that  ye  enter  not  into  temptation: 
the  spirit  indeed  is  zvilling,  but  the  flesh  is  zveak." — • 
Matt.  26:  41. 

Life  is  full  of  peril.  Satan  is  no  superstitious  myth; 
but  an  actual  foe,  "going  about  like  a  roaring  lion  seek- 
ing whom  lie  may  devour."  Cunning,  powerful  and 
treacherous,  he  hates  God  and  hates  the  good.  He 
tempted  Christ.  He  vs^anted  to  "sift"  Peter.  And  he 
wants  to  sift  us  too.  Two  things  he  especially  tries  to 
do  with  us :  to  draw  us  back  into  his  service,  or,  failing 
in  that,  to  make  us  just  as  inefficient  as  possible  in 
Christian  work.  To  make  us  inefficient  he  first  at- 
tempts to  lead  us  into  sin.  Yielding  to  sin  he  knows 
makes  cowards  of  us.  Our  cowardice  discourages  us  in 
the  Christian  life;  and  once  discouraged  we  are  almost 
no  use  in  Christian  work,  for  as  Mr.  Moody  says,  "God 
seldom  uses  discouraged  Christians."  But  Satan's  real 
purpose  is  to  destroy  us.  As  Jael  did  with  Sisera,  so 
Satan  would  first  put  us  to  sleep,  and  then  kill  us. 

But  how  are  we  to  meet  temptation  ?    What  are  some 


How  to  Meet  Temptation,  49 

of  the  conditions  of  victory? 

I.  The  first  condition  is  heart  consecration — the  be- 
ing zvholly  and  loyally  Christ's. 

It  is  not  difficult  for  a  bridegroom  to  be  faithful  to  his 
bride  if  he  has  given  himself  wholly,  loyally  and  loving- 
ly to  her.  Temptation  is  disarmed  by  his  consecration 
to  her  and  to  her  alone.  So  Satan  may  be  very  strong, 
but  he  loses  his  power  over  us  when  we  are  sanctified 
wholly  to  Christ. 

2.  A  second  condition  of  victory  wcmsiy caW strategy. 
By  strategy  is  the  way  some  armies  succeed  in  war. 

It  is  one  way  the  Christian  can  succeed  in  the  battle 
with  Satan.  Paul  gives  us  a  hint  of  what  this  means 
when  he  says :  ''Be  not  overcome  of  evil,  but  overcome 
evil  with  good."  It  is  possible  to  have  our  hearts  and 
hands  so  occupied  with  things  that  are  good  that  Satan 
can  find  no  place  in  us. 

We  once  saw  Mr.  Moody  at  a  meeting  pick  up  a  glass 
and,  holding  it  before  the  audience,  ask,  "How  can  I  get 
the  air  out  of  this  glass  ?"  There  was  no  response. 
Reaching  for  a  pitcher  of  water  he  poured  the  glass  full 
to  overflowing.  He  then  said  that  every  particle  of  air 
had  been  emptied  from  the  glass.  Just  so  can  we  keep 
Satan  and  the  world  and  worldly  things  out  of  our 
hearts.  It  is  by  filling  them  with  the  things  of  Christ 
and  of  the  Spirit.  This  is  wise  strategy.  It  is  dispos- 
session by  pre-occupation.  It  is  a  most  successful  way 
of  overcoming  Satan  and  his  wiles. 

3.  Let  us  avoid  temptations  not  in  the  path  of  duty. 
We  pray,  ''Lead  us  not  into  temptation,  but  deliver 

us  from  evil."  Let  us  not  expose  ourselves  to  unneces- 
sary temptations. 


5o  How  to  Meet  Temptation. 

We  know  a  man  who  professed  conversion.  His  be- 
setting sin  had  been  drunkenness.  But  upon  claiming 
to  be  converted  he  said  he  would  prove  its  genuine- 
ness 1w  going  to  the  city,  passing  by  all  the  saloons  and 
coming  home  as  sober  as  he  went.  It  can  be  no  sur- 
prise to  anyone  to  know  that,  having  gone  in  that  spirit, 
he  came  home  as  drunk  as  ever.  He  met  needless  temp- 
tation, and  not  in  the  way  of  his  duty.  Pray  the  Lord 
to  keep  you  from  persumptuous  sins,  and  carefully 
avoid  all  temptations  not  in  the  way  of  duty. 

4.  But  temptations  zvill  come;  What  then? 

a.  IVatcJi.  Keep  the  citadel.  "Keep  thy  heart  with 
all  diligence,  for  out  of  it  are  the  issues  of  life."  Watch 
every  avenue  by  which  the  enemy  makes  his  approach. 

h.  Pray.  Pray  for  a  way  of  escape  if  God  will 
vouchsafe  that  to  you.  If  He  cannot  grant  you  that, 
pray  for  help  and  strength  to  resist  and  overcome  in 
open,  face-to-face  battle  with  the  powers  of  darkness. 
Offer  unwavering  resistance.  Men  and  devils  may 
tempt,  but  men  and  devils  cannot  force  us  to  yield. 
Luther  used  to  say :  "We  cannot  keep  the  birds  from 
flying  over  our  heads,  but  we  can  prevent  them  from 
building  their  nests  in  our  hair."  So  we  cannot  pre- 
vent temptations  from  whispering  in  our  ears,  but  we 
can  prevent  them  from  making  their  nests  in  our  hearts. 
No  one  can  compel  us  to  sin ;  and  it  is  possible  to  come 
out  of  the  fiercest  struggle  with  evil  with  clean  hands 
and  untarnished  spirit  and  a  conscience  void  of  offence 
toward  God  and  men.  "Blessed  is  the  man  that  endur- 
eth  temptation,  for  when  he  is  tried  he  shall  receive  the 
crown  of  life,  which  the  Lord  hath  promised  to  them 
that  love  him." 


A  Sublime  Life.  51 

A  Sublime  Life. 


''For  to  me  to  live  is  Christ."    Phil.  1:21. 

Paul  derived  his  greatest  bliss  from  his  connection 
with  Christ  and  from  living  to  his  glory. 

Christ  is  the  Christian's  "'all  in  all." 

I.  "For  to  me  to  live  is  Christ" — life  from  Christ. 
The  Christian's  life  is  life  from  Christ. 

1.  Because  secured  by  Christ..  Substitution  (Titus 
2:  14). 

2.  Because  given  by  Christ.  Infused  into,  quicken- 
ing the  dead  soul  (Eph.  2:1). 

3.  Because  maintained  by  Christ.  As  heart  to  body, 
vine  to  branches,  so  is  Christ  the  sustainer  and  sup- 
port of  all  spiritual  life  (John  15:  4,  5). 

IL  "For  to  me  to  live  is  Christ" — for  Christ.  The 
Christian's  employment  is  the  service  of  Christ. 
"Whose  I  am,  and  whom  I  serve!" 

1.  Ozcnership. 

2.  Service.  "On  duty !"  "Lord,  what  wilt  thou  have 
me  to  do?"  "My  heart  for  Christ;  my  hands  for  his 
service."     (Romans  12:  i). 

TIL  "For  to  me  to  live  is  Christ" — life  with  Christ. 
The  Christian's  joy  is  communion  with  Christ.  Noth- 
ing so  pleases  as  His  presence  (Luke  24:  32).  (i)  In 
the  closet,  (2)  In  the  Word,  (3)  In  the  sanctuary, 
(4)  In  the  ordinances,  the  Christian  meets  Christ,  sees 
Christ,  hears  His  voice,  feels  His  love,  and  finds  de- 
light (Sol.  Song  2:3). 

IV.  "For  to  me  to  live  is  Christ"  ought  to  mean  for 
each  Christian,  Life  like  Christ's. 

Life  from  Christ,  life  for  Christ,  Ufe  with  Christ, 


c2  Keeping  Ourselves  in  the  Love  of  God. 

should  result  in  life  increasingly  like  Christ's. 

1.  Brought  about  by  companionship.  Therefore 
''changed  into  the  same  image"  (2  Cor.  3 :  18). 

2.  Brought  about  by  following  His  example.  There- 
fore ''pressing  toward  the  mark"  (Phil.  3:  12-14). 
"Unto  a  perfect  man"  (Eph.  4:  13;  i  Pet.  2:  21,  22). 
The  aim :  A  life  in  purity,  in  gentleness,  in  consecra- 
tion, in  prayerfulness,  in  self-sacrificing  love,  in  sub- 
missiveness  to  God's  will,  like  Christ's.  Highest  pos- 
sible ideal !  Better  motto  than  "Look  up  and  not  down," 
etc.,  and  others  like  it  better  because  there  is  more 
Christ  in  it.  Let  us  make  it  our  own :  Life  from  Christ, 
life  for  Christ,  life  with  Christ,  life  like  Christ's. 


Keeping  Ourselves  in  the  Love  of  God. 


"Keep  yourselves  in  the  love  of  God,"  etc. — Jude  21. 

In  order  to  keep  ourselves  in  a  loving  attitude  to- 
wards God  there  are  some  things  to  be  avoided  and 
some  things  actively  to  be  done. 

L  Things  to  be  avoided. 

Let  us  shun  carefully  everything  that  would  be  likely 
to  dampen  the  fervor  of  our  affections  or  extinguish 
the  holy  fire.  If  we  have  taken  Christ  as  our  Master  let 
us  follow  Him.  When  a  dog  is  following  two  men  their 
parting  shows  which  is  master.  Sin  and  holiness  do  not 
proceed  along  the  same  road.  We  must  choose  which 
way  we  will  go. 

I.  Avoid  the  indulgence  of  a  worldly  spirit.  We  have 
read  of  a  boy  who  tied  his  horse  to  his  arm.  The  horse 
ran  away  and  the  boy  was  much  injured.  We  must  hold 


Keeping  Ourselves  in  the  Love  of  God.  53 

the  world  so  loosely  that  it  can  never  drag  us  with  it. 

2.  Never  parley  ivith  temptation.  Temptation  is  an 
enemy  outside  the  castle  gate  seeking  by  persuasive 
words  to  gain  an  entrance,  but  when  once  we  let  it  in 
we  will  find  it  a  Trojan  horse  full  of  armed  men  to  over- 
come us. 

3.  Never  compromise  zvith  sin.  Never  say,  *T  will 
choose  the  least  of  two  evils."  Choose  neither.  Because 
it  was  cold  the  camel  asked  the  Arab  to  let  him  put  his 
head  into  the  door  of  the  tent.  There  being  no  hind- 
rance he  got  in  with  his  fore  feet.  Then  with  his  whole 
body.  ''Hold,"  said  the  Arab,  "There  is  not  room 
enough  for  two."  "Then,"  said  the  Camel,  ''you  had 
better  get  out."  That  is  the  way  it  always  ends.  Com- 
promises with  sin  are  always  dangerous. 

n.  Things  to  be  done. 

Religion  is  not  a  series  of  "don'ts."  We  cannot  pump 
darkness  out  of  a  room.  It  cannot  be  baled  out;  open 
the  windows  and  let  in  the  light !  So  we  cannot  force 
evil  out  of  the  soul  except  by  letting  God  in.  What  are 
some  of  the  things  that  let  in  light  to  the  soul  ? 

1.  Prayer. 

2.  Study  of  the  Bible. 

3.  Meditation. 

4.  Association  with  Christian  companions. 

5.  The  preserving  of  a  tender  conscience. 

6.  The  engaging  humbly  and  heartily  in  every  form 
of  Christian  service.  If  we  would  keep  ourselves  in  the 
love  of  God,  we  must  cultivate  the  graces  and  imitate 
Him  in  deeds  of  mercy  and  loving  kindness. 


54  How  to  Have  an  Ingathering  of  Souls. 

How  to  Have  an  Insfatheringf  of  Souls. 


'7/  my  people,  shall  humble  themselves,  and  pray, 
then  zi'ill  I  hear  from  Heaven,"  etc.  II  Chron.  7:14 — 16. 

1.  Let  lis  ask  for  it.  If  we  wish  the  blessing  it  is  as 
little  as  we  can  do  to  ask  for  it.  "Ask  and  ye  shall  re- 
ceive." Before  we  can  have  an  ingathering  of  souls 
our  churches  and  people  must  be  aroused  to  an  earnest 
spirit  of  prayer  and  supplication.  Doubtless  we  might 
experience  another  pentecostal  blessing  in  answer  to 
another  pentecostal  season  of  earnest  prayer.  Prayer 
is  God's  appointed  means  for  obtaining.  Prayer  is  the 
channel  thro  which  our  blessings  come.  Oftentimes 
our  churches  are  like  some  inland  city  in  the  winter,  on 
the  banks  of  a  frozen  stream.  We  are  the  dwellers  in 
that  city,  hungering  and  starving  for  food.  Scores  of 
richly  laden  vessel's  are  lying  in  the  stream  a  few  miles 
below,  anxiously  waiting  to  reach  our  wharves.  But 
why  the  delay?  It  is  because  the  channel  is  closed  by 
the  ice.  So  it  is  often  in  regard  to  God's  blessings  for 
his  Church.  He  is  not  only  willing  but  waiting  to  be- 
stow them  upon  us.  Why  then  do  they  not  come?  The 
reason  is  plain.  Our  prayers  are  the  channel  the  ap- 
pointed channel,  thro  which  every  good  must  come,  but 
the  channel  is  not  open.  Oh,  how  often  do  our  churches 
fail  to  keep  the  channel  clear.  How  often  are  we  in 
want  and  miss  the  blessing  because  the  stream  is  frozen 
and  God  does  not  come  thro  the  ice? 

2.  Let  us  expect  it.  This  means  faith.  Faith  is  the 
hand  that  takes  the  blessing.  One  reason  we  do  not 
receive  more  is  because  we  do  not  expect  more.  Think 
what  poor  feeble  faith  we  have!     How  often  we  are 


How  to  Have  an  Ingathering  of  t^ouls.  55 

like  those  Christians  praying  for  Peter.  Recall  the 
scene.  The  disciples  were  gathered  together  praying 
for  Peter's  release  from  prison.  While  they  were  pray- 
ing he  knocked  at  the  door.  But  they  would  not  be- 
lieve it  was  Peter.  He  continued  knocking.  When 
they  opened  the  door  and  saw  that  it  was  indeed  he, 
they  were  astonished.  Think  of  it !  The  Church  pray- 
ing— God  answering — and  the  people  "astonished!" 
Oh,  how  often  it  is  so  still !  Think  of  our  poor  weak 
faith.  Often  it  is  that  Chist,  consistently  with  his  own 
character,  really  cannot  do  many  mighty  works  in  our 
churches,  because  of  our  unbelief.  Instead,  we  ought 
to  ask  great  things  and  expect  great  things  from  his 
hand.  He  says  "According  to  your  faith  be  it  unto 
you."  It  is  as  if  one  very  rich  were  to  hand  us  a  blank 
check  with  his  name  signed  and  say :  "Now,  fill  it  out 
yourself,  write  in  the  amount  you  would  draw,  and  ac- 
cording to  your  faith  in  me  be  it  unto  you."  We  might 
hesitate  to  make  too  large  a  draft  upon  an  earthly 
friend,  but  there  is  no  need  to  draw  lightly  upon  God, 

"For  his  grace  and  power  are  such, 
None  can  ever  ask  too  mnch." 

God  is  far  more  willing  to  bless  us  than  we  think  he 
is.  If  we  really  wish  an  ingathering  of  souls  in  our 
churches,  let  us  ask  for  it  and  get  our  people  to  asking 
for  it ;  let  us  expect  it  and  get  our  people  to  expecting 
it.    God  will  honor  our  prayers  and  our  faith. 

3.  Let  us  zi'ork  for  it.  Living  faith  is  a  practical 
faith  and  goes  to  work.  "Faith  without  works  is  dead." 
But  a  living  faith  is  a  working  faith.  It  believes  there 
is  a  hiunan  side  as  well  as  a  Divine  side  in  God's  plan 
{or  the  accomplishment  of  his  will.    Faith  never  prays, 


56  IVhai  is  a  Christian  f 

''Lord,  put  grain  into  my  barn."  Faith  ploughs  and 
sows  and  prays :  ''Lord,  bless  effort."  So  when  we 
have  a  part  given  us  to  do  that  is  useless  prayer  which 
does  not  try  to  answer  itself  as  far  as  possible.  True 
faith  is  practical,  and  practicable  faith  unites  prayer 
and  effort.  Do  you  want  to  see  Christians  grow  in 
grace,  sinners  saved  and  the  gospel  of  Christ  prevail 
as  never  before?  Then  pray.  Then  expect  the  bless- 
ing. Do  not  contradict  your  faith  by  not  expecting  the 
blessing.  God  never  said :  Ask  to  see  whether  I  will 
give.  He  does  say,  "Ask  and  ye  shall  receive."  If  we 
use  the  means  and  do  our  duty  it  is  sure  as  God  is  God 
and  his  v.^ord  is  truth  that  we  shall  never  be.  disap- 
pointed. "If  thou  canst  believe  all  things  are  possi- 
ble to  him  that  believeth." 


What  iS  a  Christian? 


''And  the  disciples  zvere  called  Christians  first  at  An- 
tioch" — Acts  it:  26. 

Following  the  martyrdom  of  Stephen  the  disciples 
were  widely  scattered  by  persecution.  But  everywhere 
they  went  they  preached  the  gospel  of  Christ.  The 
hand  of  the  Lord  was  with  them  and  multitudes  believ- 
ed. In  Antioch,  especially,  converts  were  made  in  great 
numbers.  Possibly  in  derision,  here  the  name  was  be- 
stowed upon  them  of  "Christians."  "The  disciples  were 
called  Christians  first  in  Antioch." 

While  the  question  as  to  how  they  came  to  be  called 
by  this  name,  and  why,  is  an  interesting  one,  we  wish 
now  to  speak  only  on  the  more  vital  theme  as  to  what  a 
Christian  really  is. 


What  is  a  Christian?  57 

1.  A  Christian  is  one  who  has  accepted  Christ  as  a 
personal  Savior. 

We  call  ours  a  Christian  nation,  but  in  reality  it  is 
not.  We  speak  of  ours  as  a  Christian  community,  but 
in  the  strict  sense  it  is  not.  People  do  not  like  to  be 
called  by  the  name  Mohammedans  or  heathens  or  infi- 
dels and  so  we  usually  speak  of  our  people  as  Christ- 
ians. The  name  has  become  acceptable  and  the  people 
are  pleased  '  ^  be  classed  under  it.  But  to  belong  to  a 
Christian  civilization  does  not  make  one  a  Christian. 
To  be  really  a  Christian  is  a  very  different  thing  than  to 
be  called  by  the  name.  The  becoming  a  Christian  im- 
plies a  personal  transaction  between  the  soul  and  Christ. 
A  Christian  is  one  who  realizing  his  sinful  life  and  lost 
condition  has  put  his  trust  in  Christ  for  salvation. 

2.  A  Christian  is  one  who  hears  the  name  of  Christ. 
At  least  he  ought  not  to  be  asham.ed  to  confess  Christ 
by  open  avowal.  "If  any  man  suffer  as  a  Christian  let 
him  not  be  ashamed."  Take  the  name.  Abide  by  it 
come  what  may  on  that  account. 

Then,  too,  be  careful  not  to  dishonor  the  name. 

Alexander  the  Great  is  said  to  have  had  a  soldier  in 
his  army  of  the  same  name  as  himself.  The  soldier  be- 
cam.e  known  as  a  great  coward.  Alexander  sought  him 
out  and  commanded  him. :  "Either  change  your  name  or 
change  your  conduct."  Bearing  the  name  of  Christ  we 
should  strive  ever  to  bear  it  worthily.  "Let  him  that 
nameth  the  name  of  Christ  be  careful  to  depart  from  in- 
iquity." Let  us  remember,  too,  that  the  name  is  a  bind- 
ing name,  and  involves  the  recognizing  of  brotherhood 
with  all  who  have  like  precious  faith  with  ourselves.  If 
we  are  Christians  we  are  one  with  all,  the  world  over, 
who  strive  to  serve  our  common  Master. 


58  What  is  a  Christian  f 

3.  A  Christian  is  one  zvho  is  frying  to  follow  in 
Christ's  ivay.  He  studies  to  know  Christ's  will  and  to 
do  it.  He  is  a  learner  in  Christ's  school.  But  he  tries 
faithfully  to  improve.  He  may  not  succeed  as  well  as 
he  would  like,  but  he  ''presses  toward  the  mark  for  the 
prize  of  the  high  calling  of  God  in  Christ  Jesus."  He  is 
a  disciple  trying  ever  to  catch  the  spirit  of  his  Alas'.er. 
And  it  does  not  contradict  his  profession,  either,  that  he 
so  often  comes  short  of  what  he  aims  to  do  or  be.  Peo- 
ple may  expect  perfection  of  him.  They  may  ridicule 
him  when  he  fails.  But  all  the  same  he  is  known  of  his 
Master  as  one  w^ho  is  faithfully  trying  to  be  what  he 
would  have  him  be  and  do  what  he  would  have  him  do. 

4.  A  Christian  is  also  one  zvho  is  enlisted  in  the 
cause  of  Christ.  He  not  only  strives  to  be  himself  like 
Christ,  to  heed  his  instruction  and  imitate  his  character, 
but  to  actively  promote  his  cause.  He  enlists  heartily 
in  his  service.  He  strives  also  to  get  others  to  enlist. 
Saved  himself  he  strives  to  save  others.  He  does  all 
the  good  he  can,  to  all  the  people  he  can,  in  all  the  ways 
he  can,  as  long  as  ever  he  can.  He  does  it  because  he 
loves  both  his  Master  and  his  Master's  cause.  Christ's 
interests  become  his  interests ;  Christ's  cause  becomes 
his  cause;  Christ's  glory  becomes  his  glory. 

5.  A  Christian  is  one  who  zvill  he  admitted  to  heaveii. 
Having  accepted  Christ,  Christ  will  accept  him  in  glory. 
Having  acknowledged  Christ,  Christ  will  acknowledge 
him  before  the  angels  in  heaven.  Having  tried  to  follow 
Chist's  way,  Christ  will  bring  him  entirely  into  that 
way  thro  the  character  development  of  heaven.  Having 
enlisted  in  the  cause  of  Christ,  Christ  will  give  him 
part  in  the  final  triumph.  Indeed,  having  been  "faithful 
unto  death"  Christ  will  give  him  that  ''crown  of  life" 
which  he  has  reserved  for  all  that  love  Him, 


Our  Warrant  for  Prayer.  59 

Our  Warrant  for  Prayer. 


"Ask  arui  it  shall  be  given  unto  you/'  etc. — Matt.  7: 
7-11. 

I.  What  prayer  is.  It  is  not  a  simple  petition,  but 
includes  all  the  exercises  of  our  converse  with  God.  As 
the  expression  of  our  feelings  in  view  of  His  greatness 
and  glory,  it  takes  :he  form  of  adoration.  As  the  ex- 
pression of  our  feelings  in  view  of  His  goodness,  it 
takes  the  form  of  thanksgiving.  As  the  expression  of 
our  feelings  in  view  of  our  sins  and  sinfulness,  it  takes 
the  form  of  confession.  As  the  expression  of  our  feel- 
ings in  view  of  our  numerous  wants,  it  takes  the  form 
of  petition. 

This  converse  with  God  may  be  solemn  and  formal, 
as  when  we  approach  Him  in  the  closet,  in  the  family 
circle,  or  in  the  gatherirxgs  of  God's  people  in  His  sanc- 
tuary. On  the  other  hand,  it  may  be  occasional  and 
ejaculatory;  or  it  may  be  just  the  unuttered  aspirations 
and  longings  of  the  soul  toward  God,  like  the  constant 
ascent  of  a  flame  heavenward.  "iNIy  heart  and  my  flesh 
crieth  out  for  the  living  God." 

X^o  better  definition  of  prayer  is  found  in  literature 
than  in  that  wonderful  hymn  of  James  Montgomery, 
beginning, 

"Prayer  is  the  soul's  sincere  desire. 
Uttered  or  unexpressed,"  etc. 

H.  Our  warrant  for  prayer. 

I.  //  is  found  especially  in  God's  promises.  "Ask, 
and  ye  shall  receive."  "All  things  whatsoever  ye  shall 
ask  in  prayer  believing,  ye  shall  receive."  Matt.  21 :  22. 
"Whatsoever  ye  shall  ask  in  My  name,  that  will  I  do. 


6o  Out  JVmrrant  /or  Prayer. 

that  the  Father  may  be  glorified  in  the  Son.  If  ye  shall 
ask  anything  in  My  name  I  will  do  it."  John  14 :  13,14. 
What  did  the  Lord  mean  when  He  spoke  the  parable 
of  the  friend  at  midnight,  also  of  the  importunate  wid- 
ow ?  Think  over  these  passages.  If  this  is  not  encour- 
agement to  pray,  words  have  no  meaning  at  all. 

2.  Another  zvarrant  is  found  in  God's  Father-love. 
If  we  are  His  children  and  He  is  our  Father  we  have 
reason  to  believe  th^  He  will'  listen  to  our  plea  and  give 
us  everything  needful. 

3.  Still  another  zvarrant  exists  in  God's  nature.  He 
cannot  deceive,  and  His  nature  is  pledged  to  hear  and 
answer  and  bless  His  people. 

III.  The  attributes  of  acceptable  prayer. 
These  may  be  learned  by  noticing  some  of  the  things 
that  prevent  our  prayers  being  answered. 

1.  A  man's  head  may  be  zvrong.  '*He  that  turneth 
away  his  ear  from  hearing  the  law  even  his  prayer  shall 
be  an  abomination."    Prov.  28 :  9. 

2.  A  man's  faith  may  he  zvrong.  "He  that  cometh  to 
God  must  believe  that  He  is,  and  that  He  is  the  reward- 
er  of  them  that  diligently  seek  Him."    Heb.  11:6. 

3.  A  man's  purpose  may  be  zvrong.  "Ye  ask  and  re- 
ceive not,  because  ye  ask  amiss  that  ye  may  consume  it 
upon  your  lusts."    James  4 :  3. 

4.  A  man's  heart  may  be  zvrong.  "If  I  regard  in- 
iquity in  my  heart,  the  Lord  will  not  hear  me."  Psalm 
66:18. 

There  are  many  other  conditions,  faith,  submission, 
obedience,  closeness  of  walk  with  God,  etc.  Prayer  is 
the  way  to  get  blessings.  Prayer  is  the  way  to  strength- 
en our  graces.    The  time  may  be  delayed,  the  manner 


The  Duty  of  Co-operation  in  Church  Work.  6i 

may  be  unexpected,  but  sooner  or  later,  in  some  form 
or  other,  the  answer  is  sure  to  come.  Not  a  tear  of 
sacred  sorrow,  not  a  breath  of  holy  desire  poured  out  in 
prayer  to  God  will  ever  be  lost ;  but  in  God's  own  time 
and  way  it  will  be  wafted  back  again  in  clouds  of  mercy 
and  fall  in  showers  of  blessings  on  you  and  those  for 
whom  you  pray. 


The  Da  y  of  Co-operation  in  Church  "Work* 


''From  zvhom  the  ivhole  body  fitly  joined  together 
and  compacted  by  that  zvhich  every  joint  supplieth" 
etc.    Eph.  4 :  i6. 

Paul  here  uses  the  idea  of  the  growth  of  the  human 
body  to  illustrate  growth  of  the  Church.  He  says  that 
the  Church  makes  increase  of  itself  only  ''according  to 
the  effectual  working  in  the  measure  of  every  part." 

T .  Each  part  must  do  its  share. 

In  the  body  there  are  nerves,  bones,  blood-vessels  and 
other  parts  innumerable,  and  each  of  these  has  a  special 
function;  so  has  God  given  to  every  member  of  his 
Church  some  special  functions  with  special  work  to  do. 
The  whole  body  is  ''fitly  joined  together" — no  part  is 
expected  to  do  the  work  of  any  other  part.  No  part 
can  do  the  work  of  any  other  part. 

2.  But  in  this  figure  of  the  body's  growth  and 
functions  there  is  still  another  thought — that  each  part 
must  zvork  in  conjunction  zvith  all  the  rest. 

It  is  not  enough  that  each  part  should  do  some  work, 
but  it  must  be  co-operative  work.  The  whole  body  is 
"fitly  joined  and  compacted"  in  order  that  it  may  be 


62  The  Dvty  of  Co-operation  in  Chuich   Work.    ^ 

suitably  increased  by  that  which  every  joint  suppheth;" 
the  whole  growing  by  every  part  growing.  This  rule, 
applied  in  the  individual  Church,  would  mean  that 
while  it  might  have  one  or  more  pastors  it  would  have 
just  as  many  workers  as  there  are  members.  The  min- 
ister with  a  church  of  one  hundred  members,  would 
have  just  one  hundred  devoted  helpers,  or,  of  five  hun- 
dred members,  five  hundred  helpers ;  all  together  work- 
ing "in  the  measure  of  every  part,  making  increase  of 
the  body  unto  the  edifying  of  itself  in  love."  No  pastor 
can  do  his  people's  work.  No  Christian's  life  can  be 
lived  by  proxy.  If  your  work  is  done  by  some  one  else, 
your  work  is  not  done  at  all.  You  may  be  small,  but 
no  one  else  can  fill  your  place.  "All  at  it,  all  at  it,"  is 
the  rule. 

3.  There  is  zvork  for  all  and  all  can  zvork. 

Take  for  suggestiveness  the  building  of  the  temple 
at  Jerusalem.  The  plan  of  the  building  was  given  by 
God  Himself,  and  was  committed  to  master-builders  of 
his  own  choosing.  Their  business  w^as  to  see  how  every 
stone  was  laid,  and  that  all  the  vast  multitude  employed 
did  their  work  faithfully.  But  all  the  people  were  en- 
listed in  the  work.  Some  were  cleaning  off  and  level- 
ling the  foundation ;  others  were  on  the  mountain-sides 
quarrying  the  rocks ;  others  were  squaring  them  to  the 
size  directed ;  others  were  engaged  in  hauling  them  to 
the  building:  others  were  raising  them  to  the  appointed 
place;  others  making  mortar  and  carrying  it  to  the 
builders;  while  even  the  v/omen  and  children  were 
doubtless  engaged  in  combing  the  wool  and  camel's 
hair  and  making  the  curtains  and  fringes.  The  whole 
church  was  at  work — co-operative  work — all  energies 


The  Duty  of  Co-operation  in  Church   Work.  63 

directed  to  the  one  great  end.  The  result  was  the  most 
magnificent  buikUng  the  world  has  ever  seen.  That 
was  practical  lay  co-operation,  and  what  the  Church  of 
Christ  needs  to-day  is  more  of  it.  It  is  only  as  every 
man  finds  his  work  and  strives  to  do  it  that  the  Church 
v/ill  leap  forward  with  sudden,  mighty  and  victorious 
strides  toward  her  day  of  glory. 

Now,  the  grand  triumph  of  the  kingdom  is  coming, 
we  may  be  sure  of  that ;  but  it  is  to  be  hastened  only  as 
all  God's  people  arouse  to  do  their  part.  Not  simply 
as  the  watchmen  on  the  w^alls  of  Zion  do  their  duty,  but 
as  the  multitudes  of  the  saved  go  out  after  the  multi- 
tudes who  are  not  saved.  What  is  needed  is  more  of 
that  life-giving,  vitalizing  fire  of  God's  Holy  Spirit 
which  will  arouse  every  individual  Christian  to  earnest, 
consecrated,  soul-winning  work.  "Every  Church  a 
band  of  missionaries"  is  the  title  we  have  seen  of  a 
tract.  We  have  never  read  the  tract,  but  the  title  is 
very  suggestive.  A  good  deal  has  been  said  of  late 
about  the  importance  of  having  "able  ministers"  in  our 
pulpits,  and  no  doubt  it  is  important.  But  might  it  not 
be  well  to  call  the  attention  of  the  members  of  our 
churches  to  the  fact  that  it  is  more  important  that  they 
should  be  able  workers  then  that  they  should  have  able 
pastors ;  especially  such  as  fill  that  popular  idea  of  men 
usually  gifted  as  public  speakers  and  sermonizers? 
Only  as  our  churches  become  bands  of  missionaries — 
only  as  they  become  bands  of  "able  workers,"  in  fact 
only  as  the  rank  and  file  of  Christians  are  enlisted  in 
active  service  for  Christ,  will  His  kingdom  advance  as 
it  ought. 


64  The  Constraining  Love  of  Christ, 

The  Constrainin§f  Love  of  Christ^ 


"The  love  of  Christ  constraineth  us/'    II  Cor.  5:14. 

An  incident  is  related  of  a  man  who,  before  the  war, 
traveHng  in  the  South,  became  much  interested  in  a 
young  colored  girl,  purchased  her  from  her  master  and 
gave  her  her  liberty.  After  the  bargain  had  been  made 
with  her  owner  the  man  found  difficulty  in  getting  the 
girl  to  realize  that  she  was  actually  free.  At  last  it  did 
dawn  upon  her  what  it  all  meant,  but  instead  of  exult- 
ing in  her  new-found  liberty,  she  exclaimed :  "Oh,  he 
redeemed  me ;  I  will  follow  him ;  I  can  never  thank  him 
enough ;  I  will  serve  him  all  my  life !"  She  did  accom- 
pany him  to  his  Northern  home,  and  as  people  marked 
her  loving  attention  to  every  wish  of  her  new-found 
friend  it  seemed  her  ever-efficient  reply,  "He  redeemed 
me !    He  redeemed  me !" 

So  have  Vv'e  as  Christians  One  who  ransomed  us.  He 
is  our  Redeemer,  our  Savior,  our  Friend.  He  died  that 
we  might  live.  Is  it  strange,  then,  that  realizing  all  this 
we  should  often  say,  "The  love  of  Christ  contraineth 
us?"  Here  is  the  true  spirit  of  consecration,  which 
lifts  our  lives  above  the  compulsion  of  "must"  to  the 
region  of  a  glad  and  willing-hearted  service. 

I.  First,  the  love  of  Christ  is  the  constraining  motive 
■under  which  zve  enter  the  Christian  life. 

This  is  what  Christ  referred  to  when  He  said :  "I,  if 
I  be  lifted  up  will  draw  all  men  unto  me."  No  one  can 
stand  before  the  cross,  realizing  that  the  Sufferer  is 
dying  for  him  and  not  be  moved.  "We  love  Him  be- 
cause He  first  loved  us."  That  hymn  we  so  often  sing 
pictures  exactly  what  passes  thro  the  soul  of  the  sinner 


The  Constraining  Loie  of  Christ.  65 

in  sight  of  the  cross.     Standing  with  eyes  upon  the 
Divine  Sufferer  he  exclaims : 

"Alas!  and  does  my  Savior  bleed 
And  does  my  Sovereign  die; 
Does  he  devote  that  sacred  head 
For  such  a  worm  as  I  ? 

Is  it  for  crimes  that  I  have  done 

He  groans  upon  the  tree? 
Amazing  pity!  Grace  unknown! 

And  love  beyond  degree!," 

But  in  sight  of  such  love  as  that  a  new  impulse  takes 
possession  of  him,  and  he  exclaims: 

"But  depths  of  grief  can  ne'er  repay 
The  debt  of  love  I  owe 
Here,  Lord  I  give  myself  to  Thee, 
'Tis  all  that  I  can  do." 

This  is  the  spiritual  analysis  of  thousands  upon 
thousands  of  conversions.  The  love  of  Christ  is  the  con- 
straining motive  under  which  we  enter  the  Christian 
life. 

2.  This  love,  too,  is  the  inciting  motive  under  which 
zve  are  led  to  an  open  confession  and  acknoivlede gment 
of  Christ. 

This  impulse  may  find  illustration  by  the  case  of  a 
soldier  at  the  battle  of  Williamsburg.  He  had  the  art- 
ery of  his  arm  severed  by  a  fragment  of  a  shell  and  was 
fast  bleeding  to  death.  His  life  could  be  saved  in  a 
moment  if  some  one  would  but  bind  up  the  artery.  He 
saw  a  surgeon  riding  at  a  distance.  Lifting  his  hand 
he  called  to  him  for  help.  The  doctor  dismounted  and 
gave  the  needed  relief.  As  he  started  to  go  the  man 
exclaimed  :  ''Doctor,  what  is  your  name  ?"  ''Oh  !  no 
matter  about  that,"  was  the  reply.  "But,  doctor,  I  want 
to  tell  my  wife  and  children  who  saved  me!"    Just  so, 


66  Growth  in  Grace. 

when  Christ  comes  to  us,  binding  up  our  broken 
hearts,  heahng  our  wounded  spirits,  and  saving  our 
dying  souls,  is  it  any  wonder  that  there  comes  a  longing 
desire  to  tell  others  what  He  has  done  for  us  and  openly 
confess  Him  everywhere?  'The  love  of  Christ  con- 
straineth  us."  It  should  never  be  a  hard,  but  a  very 
glad  and  happy  thing  to  openly  acknowledge  and  con- 
fess our  Savior. 

3.  Again,  love  is  the  impelling  motive  hack  of  all 
self-denial,  self-sacrifice  and  labor  for  Christ. 

The  true  Christian  does  not  give  up  sinful  indul- 
gences because  he  must,  but  because  he  wants  to  do  so. 
The  love  of  Christ  constraining,  he  desires  to  deny  him- 
self for  Christ's  sake.  Self-sacrifice  for  Christ  becomes 
pleasure  and  work  for  Him  the  highest  delight. 


Growth  in  Grace. 


''But  groiv  in  grace  and  in  the  knowledge  of  onr 
Lord  and  Savior  Jesus  Christ." — II  Peter  3:  18. 

A  living  thing  ought  to  grow.  No  growth,  no  life, 
is  the  rule.  If  as  Christians  we  do  not  grow  then  either 
we  have  becomic  formalists,  having  "a  name  to  live  but 
dead,"  having  a  form  of  godliness  but  denying  the 
power  thereof,"  or  we  have  gone  back  into  the  world 
and  have  become  as  bad  or  worse  than  we  ever  were. 

I.  The  nature  of  growth  in  grace. 

1 .  //  is  gradual.  One  does  not  become  perfected  in 
Christian  life  suddenly.  It  is  a  progressive  develop- 
ment. 

2.  Its  foundation  is  knozvledge.    It  is  as  we  g-row  in 


Growth  in  Grace.  67 

the  knowledge  of  Christ  and  acquaintance  with  Him 
that  we  grow  in  Hkcness  to  Him. 

3.  U  ougJit  to  he  constant.  In  rehgion  we  cannot  de- 
pend on  changeful  frames  and  excitement.  But  we 
ought  increasingly  to  he  "strengthened  by  might  in  the 
inner  man."  This  will  come  by  attention  to  every  means 
of  grace,  the  private  acts  of  devotion,  the  public  wor- 
ship of  God's  house,  Christian  activity,  etc. 

H.  Some  signs  of  growth  in  grace. 

1.  The  seeing  of  our  sins.  A  growing  Cliristian  will 
become  increasingly  conscious  of  sin.  Such  an  one  is 
tempted  sometimes  to  think  that  he  is  even  growing 
worse  every  day.  In  a  room  full  of  loathsome  things 
where  one  ray  of  light  is  admitted, v/eseea  few  of  them; 
when  more  liglit  comes  in  we  see  more  of  the  horrors. 
So  if  we  are  seeing  more  of  the  sinfulness  of  our  hearts 
each  day,  it  is  a  sign  that  increasing  spiritual  light  is 
being  admitted. 

2.  Increasing  zcaiclifuhiess  against  sin.  if  we  find 
ourselves  guarding  against  our  besetting  sins  with  new 
determination,  watching  against  our  peculiar  tempta- 
tions and  striving  to  overcome  them,  it  is  another  sign 
that  we  are  growing  in  grace. 

3.  Grozving  self-denial  of  personal  indulgence. 

4.  Grozi'ing  conscientiousness. 

5.  Increasing  spiritual  niindedness. 

6.  Bearing  injuries  with  patience  and  meekness. 

7.  Increasing  desire  for  the  salvation  of  others. 

8.  Grooving  dependence  upon  God's  promises,  espec- 
ially in  hours  of  darkness  and  trials. 

9.  A  desire  for  God's  glory. 

By  these  signs  anyone  can  test  whether  he  is  really 


68  Growth  iw  Grace. 

growing  in  grace  or  not. 

III.    How  TO  GROW  IN  GRACE,  OR  MAKE  PROGRESS  IN 

THE  Christian  life. 

1.  Aim  to  do  something  to  that  end  every  day.  The 
mistake  we  are  liable  to  make  is  of  making  general  res- 
olutions to  do  good  without  carrying  them  out  in  partic- 
ular directions. 

2.  Remember  that  your  dependence  is  on  the  Holy 
Spirit;  therefore  pray  much.  Make  personal  effort  as 
if  all  depended  upon  you ;  at  the  same  time  pray  as  if  all 
depended  upon  God. 

3.  Study  the  Bible.  Take  time  to  study.  Take  time 
to  meditate  upon  it.  Sit  at  Jesus'  feet  and  learn  of 
Him." 

4.  Practice  self-denial  every  day.  Be  watchful  against 
conformity  to  the  world.  Do  not  give  up  to  your  ap- 
petites and  passions.    Be  not  self-centered. 

5.  Resolve  to  do  more,  work  more,  give  more,  etc. 
There  are  a  great  many  hindrances  to  growth  in  grace 
that  we  ought  to  guard  against.  Worldly  companion- 
ship; too  deep  engrossment  in  business;  the  giving  of 
too  much  im_portance  to  our  own  pleasure  and  amuse- 
ment; the  walking  on  the  verge  of  dishonesty;  relapse 
into  known  sin ;  such  things  greatly  hinder  the  Christ- 
ian's growth.  There  is  danger  when  we  step  back  of  our 
falling.  Like  the  painter  making  a  frescoe  on  a  build- 
ing, stepping  back  to  admire  he  became  so  engrossed 
that  he  forgot  that  he  was  high  on  a  scaffolding.  He 
fell  to  the  bottom  and  was  killed  on  the  marble  pave- 
ment below.  Be  careful  not  to  be  so  interested  in  other 
things  as  to  forget  your  obligations  to  God. 


Communion   With  Heaven.  69 

Communion  With  Heaven, 


''Ayid  he  dreamed  and  behold,  a  ladder  set  up  on  the 
earth  and  the  top  of  it  reached  to  Heaven.    Gen.  28 :  12. 

Jacob  had  grossly  deceived  his  old  father  Isaac,  and 
defrauded  Esau,  and  now  must  flee  for  his  life.  He 
came  to  Bethel,  which  was  called  Luz,  at  the  first.  This 
was  a  place  twelve  miles  north  of  Jerusalem.  Out  un- 
der the  skies  on  the  barren  hill-side  he  laid  him  down 
to  sleep,  taking  of  the  stones  that  lie  so  plentifully 
about  for  a  pillow.  He  was  a  fugative  man,  fleeing  from 
the  wrath  of  his  brother.  He  was  a  solitary  man,  un- 
attended by  servant  or  camel.  He  was  a  weary  man, 
for  he  had  traveled  fifty  long  miles  that  day.  He  was  a 
guilty  man,  conscious  of  having  wronged  another.  Is 
it  any  wonder  then  that  his  was  a  restless  slumber? 
And  with  such  restlessness,  is  it  any  wonder  that  he 
dreamed  ?  "And  he  dreamed,  and  behold,  a  ladder  set 
up  on  the  earth,  and  the  top  of  it  reached  to  heaven." 

1.  Restlcssficss  is  due  to  distance  from  God.  The 
whole  world  is  broken  of  its  rest  by  a  sense  of  distance 
from  God.  The  thing  that  made  Jacob  most  deeply  anx- 
ious was  the  thought  of  guilt,  and  therefore,  of  alien- 
ation from  God.  The  heathen  uniformly  think  of  pla- 
cating their  gods.  We  all  retain  a  hope  of  in  some  way 
retaining  God's  favor.  It  is  said  that  we  dream  of 
what  we  were  last  thinking  of  before  we  went  to  sleep. 
What  Jacob  wanted  was  communion  with  God,  and  so 
he  dreams  of  an  open  way  to  it. 

2.  The  main  meaning  of  the  ladder  symbol.  It  was 
a  symbol  of  communication  between  earth  and  heaven. 
In  it  Christ  was  pre-figured.     Here  is  the  Gospel  in 


70  Communion   With  Heaven. 

the  Old  Testament.  Here  is  the  parable  of  the  Prodigal 
son  foreshadowed.    Here  is  revealed  God's  saving  love. 

a.  A  ladder  is  a  symbol  of  possible  salvation.  A  lad- 
der suggests  use  in  a  perilous  emergency.  Here  is  a 
sinking  ship ;  from  the  side  a  ladder  is  thrown  to  reach 
the  life-boat.  Here  is  a  burning  house,  up  the  side  a 
ladder  is  run  for  the  rescue  of  souls.  A  ladder  is  in- 
tended for  immediate  use.  Here  then,  is  the  Gospel 
"now"  back  in  the  Old  Testament. 

b.  A  ladder  suggests  communion.  Here  to  Jacob 
was  the  way  of  communication  with  heaven.  Here  was 
nearness  to  God.  Here  was  opportunity  for  intimate 
converse  with  the  spiritual.  This  is  the  thought  caught 
by  the  writer  of  that  wonderful  hymn  ** Nearer  my  God 
to  thee." 

3.  This  occur ance  tells  its  that  the  Christianas  career 
is  npzvard.  The  lower  end  of  the  ladder  was  on  the 
earth  and  the  ladder  reached  to  heaven.  It  ended  at  the 
throne.  So  the  Christian  is  always  stepping  away  from 
the  old  up  to  the  new.  He  is  mounting  toward  God. 
He  is  climbing  the  ascent  of  God.  Our  ascent,  of 
course,  is  gradual,  step  by  step. 

"Heaven  is  not  reached  by  a  single  bound, 
But  we  build  the  ladder  by  which  we  rise 
From  the  lowly  earth  to  the  vaulted  skies, 
And  we  mount  to  its  summit  round  and  round." 

4.  The  value  of  a  vision  of  God.  Looking  up  at  the 
sun  and  then  down  to  the  earth  we  see  the  sun  every- 
where. We  cannot  look  into  the  face  of  God  and  then 
forget  it.  Jacob  never  got  away  from  this  vision. 
Thirty  years  after  he  came  back  and  built  an  altar  on 
this  spot,    The  recollection  stayed  with  him,    So  it  is 


Peter's  Downward  Steps. — A   Warning.  71 

with  us  when  once  we  have  had  a  higher  vision  of  God. 
We  carry  it  with  us  thro  a  Hfe-long  journey,  and  it 
influences  our  every  act. 

5.  The  value  of  spiritual  dreaming.  A  high  ideal 
once  presented  to  us  continues  to  be  a  help  toward 
a  high  life.  This  was  a  time  of  spiritual  exaltation  to 
Jacob.  God  showed  him  wonderful  possibilities  for  fu- 
ture pure  and  holy  living,  coupled  with  aspirations 
heavenward.  He  felt  the  influence  of  this  dream  thro 
his  life.  So  God  gives  us  spiritual  dreams,  times  when 
he  shows  us  high  ideals,  and  then,  as  to  Moses  in  the 
mount,  he  says:  "See  that  thou  make  it  in  all  things 
after  the  pattern  shown  thee  in  the  mount."  Let  us 
try  to  make  our  lives  come  up  to  our  best  dreams. 


Peter's  Downward  Steps. — A  Warning;. 


''And  there  zvas  also  a  strife  among  them,"  etc. — 
Luke,  22 124-62. 

The  Bible  teaches  not  only  by  precept,  but  by  ex- 
ample. When  it  would  inculcate  faith  we  have  a  catalog 
of  faith-filled  men,  as  in  the  eleventh  chapter  of  He- 
brews. So  are  we  warned  of  the  danger  of  denying 
Christ  by  the  example  of  Peter.  Satan  still  desires  to 
"have"  souls  that  he  may  "sift"  them. 

Peter's  fall  was  not  altogether  sudden.  It  was  not 
accompished  in  him  by  a  single  act  of  apostacy.  It  was 
a  cumulative  result.  Something  led  up  to  it.  As  some 
one  has  said,  "Men  fall  as  trees  do,  by  becoming  rotten 
at  the  heart."  There  must  be  some  weakening  pro- 
cess of  decay  leading  up  to  a  Christian's  fall.  In  Peter's 


72  Peter's  Downward  Steps. — A   Watning. 

case  that  process  is  clearly  traced.    Let  us  note  its  pro- 
gressive downward  steps. 

1.  We  see  him  with  the  other  disciples  quarreling 
among  themselves  as  to  who  should  he  greatest.  The 
indulgence  of  such  a  spirit  in  the  Christian  always  leads 
to  worse  things.  Christ  rebuked  this  sin  in  them,  and 
taught  them  a  lesson  of  humility.  He  told  them  they 
could  be  great  only  by  being  great  servants.  He  said 
the  kings  of  the  Gentiles  exercise  lordship  over  them, 
but  impressively  added,  ''It  shall  not  be  so  among  you." 
Among  his  disciples  greatness  was  to  be  measured  by 
serviceableness. 

2.  We  find  him  in  the  face  of  tenderest  and  most 
direct  warning,  self-confident  and  boasting.  He  said, 
"1  am  ready  to  go  with  Thee  both  unto  prison  and  to 
death."  Another  evangelist  puts  it  even  stronger :  "Tho 
all  men  should  deny  Thee,  yet  will  not  I."  But  how  lit- 
tle he  knew  his  own  weakness !  How  utterly  he  over- 
estimated his  own  strength !  And  this  very  confidence 
m  self,  in  the  face  of  warning,  is  always  a  sign  of  weak- 
ness and  sin  in  the  soul.  Bravest  soldiers  turn  white 
as  they  go  into  battle.  Only  cowards  enter  thought- 
lessly. **Put  no  confidence  in  the  flesh."  Peter  was  too 
self-confident. 

3.  We  see  him  sleeping  while  his  Master  is  wrestling 
with  the  pozvers  of  darkness  in  the  garden.  Christ  came 
to  them  and  said,  ''Why  sleep  ye?  rise  and  pray  lest  ye 
enter  into  temptation."  Sleeping  was  not  a  very  prom- 
ising sign  of  superior  devotion.  Here  Peter  shows  that 
he  was  no  stronger  than  others. 

4.  We  see  him  following  his  Master  afar  off.  Is  this 
the  man  who  was  ready  to  go  to  prison  and  to  death 


Peter's,  Dowjiward  Steps. — A    Warning.  73 

with  him  ?  who  was  going  to  stand  by  him  tho  all  men 
forsook  him?  He  has  certainly  gone  back  not  a  little. 
"Afar  off"  portends  worse  things  to  come.  It  is  away 
from  the  source  of  inspiration  and  strength. 

5.  Still  another  step,  we  see  this  disciple  sitting 
donii'  aiiioiig  Christ's  enemies  and  zvarniing  himself  at 
their  fire.  And  this,  too,  while  Christ  was  undergoing 
shameful  treatment.  It  is  bad  for  any  of  us  when  we 
take  our  places  among  Christ's  enemies,  when  we 
warm  ourselves  at  their  fires, when  we  "sit  down  among 
them."  When  we  act  with  them  we  are  counted  with 
them,  and  we  are  in  a  current  that  is  hard  for  us  to 
stem. 

6.  One  step  more:  We  are  prepared  to  see  him 
take  it — that  last,  headlong,  miserable  plunge  of  denial. 
Three  times  he  denied  him,  each  time  in  more  shame- 
ful way  than  the  last,  until  he  added  cursing  and  blas- 
phemy to  his  lying.  How  rapid  the  descent!  How 
complete  the  fall !  How  base  the  desertion,  and  this  at 
the  time  of  Christ's  extreme  need ! 

Learn  the  immeasurable  peril  of  just  one  act  of 
wrong  doing. 

I.earn  how  commonplace  in  seeming  is  even  the  most 
notable  sin. 

Learn  that  one  denial  makes  a  fatal  facility  for  doing 
it  again. 

Remember  that  there  is  repentance  unto  life.  Such 
repentance  Peter  afterwards  showed. 


74  Our  Nefd  and  Our  Supply, 

Our  Need  and  Our  Supply. 


''My  God  shall  supply  all  your  need,  acording  to  his 
riches  in  glory  by  Christ  Jesus/'     Phil.  4:  19. 

Paul  and  his  colleagues  were  poor.  The  Philipian 
Christians  had  met  some  of  their  wants,  and  Paul  de- 
clares his  firm  belief  that  God  would  enrich  them  for  it 
out  of  the  glorious  treasures  of  his  providence  and 
grace.  "My  God,"  etc.  This  has  been  called  "The  Be- 
liever's Banknote."  It  is  good  for  blessings  for  body 
and  soul,  for  time  and  eternity. 

I.  The  Christian's  needs.  "Shall  supply  all  your 
needs." 

This  is  not  a  promise  that  God  will  gratify  all  our 
wishes  or  whims.  He  will  supply  what  he  sees  to  be 
our  needs.  It  is  the  same  thought  as  the  Psalmist  had 
when  he  said  that  the  Lord  being  his  shepherd  he 
should  not  want  anything  really  good  for  him.  But 
how  many  our  real  needs  are:  Needs  for  the  body, 
needs  for  the  soul,  needs  for  our  families,  needs  for 
the  present,  needs  for  the  future,  needs  for  time,  needs 
for  eternity;  our  needs  are  as  many  as  our  moments. 
Every  sincere  Christian  can  say  with  the  saintly  Gott- 
hold,  "My  soul  is  like  a  hungry  and  thirsty  child,  and 
I  need  His  love  and  consolation  for  my  refreshment; 
I  am  like  a  wandering  and  lost  sheep,  and  I  need  him  as 
a  good  and  fai  hful  she{:)herd ;  I  am  a  feeble  vine,  and 
I  need  his  righteousness;  I  am  in  trouble  and  alarm, 
and  need  his  solace;  I  am  ignorant,  and  I  need  this 
teaching,  simple  and  foolish,  and  I  need  the  guidance 
of  his  Holy  Spirit;  in  no  situation,  and  at  no  time  can 
I  do  without  Him." 


Our  Need  and  Our  Supply.  75 

2.  The  source  of  supply.    "My  God,  shall  supply. 
''Every  good  gift  and  every  perfect  gift  is   from 

above  and  comcth  down  from  the  Father  of  lights,  with 
whom  is  no  variableness,  neither  shadow  of  turning." 
God  will  supply  all  our  needs.  Nobody  else  can.  He  can. 
Paul's  God  is  the  God  of  providence.  "He  openeth 
his  hand  and  supplieth  the  wants  of  every  living  thing." 
He  is  also  the  God  of  grace.  "My  grace  is  sufficient 
for  thee."  He  is  also  the  God  of  Heaven.  He  has  w^on- 
derful  riches  in  reserve  there. 

3.  The  measures  of  supply.  "According  to  his  riches 
in  glory." 

God  is  a  glorious  giver.  Whatever  he  does  is  done 
in  a  way  worthy  of  himself.  He  gives  in  a  style  that 
becomes  his  wealth,  (what  the  rich  of  earth  do  not  fre- 
quently do).  He  gives  like  a  king — according  to  his 
riches.  Sometimes  his  blessings  seem  too  much  for  us 
to  receive ;  but  he  reassures  us  by  saying  that  they  are 
not  too  much  for  him  to  give.  The  ''riches  of  his  grace" 
are  the  treasures  of  the  Bank  of  Heaven,  to  which  all 
believers  have  free  access,  and  for  all  time.  Jesus  told 
his  disciples  to  ask,  that  their  joy  might  be  full.  We 
might  hesitate  to  make  too  large  a  draft  upon  an  earthly 
friend,  but  there  is  no  need  to  draw  light  upon  God. 

"For  his  grace  and  power  are  such 
None  can  ever  ask  too  much." 

4.  The  medium  of  this  supply.  "By  Christ  Jesus." 
Christ  is  God's  only  begotten  and  well  beloved  son, 
therefore  nothing  is  too  good,  nothing  too  great  to  give 
for  his  sake.  Thro  Christ  we  have  atonement,  thro 
Christ  we  have  a  channel  of  communication  with  God. 
God  is  in  Christ  reconciling  the  world  to  himself.    MX 


76  The  Folly  of  Formalism  in  Religion. 


the  promises  of  God  are  in  Him  "yea  and  amen,"  and 
only  in  Him.  Everything  thro  Christ,  and  nothing 
without  him.  When  that  name  is  mentioned  the  gates 
of  heaven,  and  of  all  heavenly  benediction,  fly  open. 


The  Folly  of  Fofmalism  in  Religfion. 


''Having  a  form  of  godliness,  but  denying  the  power 
thereof/'    2  Timothy  3:5. 

There  arc  frequent  warnings  in  the  Bible  against 
the  folly  of  formalism.  It  is  useless  to  have  a  mere 
"form  of  godliness"  if  our  lives  "deny  the  power 
thereof."    Remember, 

1.  Church-membership  is  not  religion.  "Only  the 
dead  who  live  in  this  parish  are  buried  here."  This  is 
the  sign  which  we  are  told  is  posted  at  the  entrance  of 
a  graveyard  in  Ireland.  Is  there  a  covert  truth  slyly 
suggested  by  this  specimen  of  an  Irish  bull?  We 
wonder  if  any  inference  is  intended  as  to  the  dead 
church-members  who  live  in  the  parish,  flourishing  on 
the  church-roll,  numerical  units,  serving  the  ends  of 
the  church  only  so  far  as  counting  heads  is  concerned, 
but  so  far  as  any  real  usefulness  is  concerned  "as  dead 
as  a  door  nail" — and  that  is  as  dead  as  anything  can 
be. 

2.  Movement  is  not  life.  We  are  reminded  of  Eze- 
kiel's  vision  of  the  dry  bones.  At  one  point  in  the  vis- 
ion the  bones  came  together.  Then  the  flesh  covered 
the  bones,  and  the  skin  covered  the  flesh.  There  were 
the  physical  organisms  complete.  At  first  glance  they 
may  have  appeared  to  be  alive,  but  they  were  not.    Just 


The  Folly  of  Formalism  in  Religion.  77 

so  the  Bible,  speaking  of  some  professors  of  religion, 
says  that  they  have  the  form  of  godliness,  but  are 
lacking  the  power  thereof;  and  of  some  churches  says 
that  while  they  have  a  "name  to  live"  they  are  really 
"dead."  There  are  skeleton  churches,  well  organized, 
financially  and  numerically  in  good  condition,  but  lack- 
ingintheone  all-important  thing — spiritual  life.  And  it 
is  to  be  feared  that  in  all  our  churches  there  are  skele- 
ton Christians.  They  make  a  profession  of  religion. 
They  go  thro  the  motions  of  religion.  They  have  the 
forms  of  godliness,  but  lack  the  one  essential — life. 

3.  Appearance  is  not  always  reality.  A  man's  zeal 
in  the  external  ritualism  of  religion  may  be  no  sign 
whatever  of  true  inward  devotion  and  spiritual  heart- 
throbs. There  is  far  too  much  of  religious  life  that  is 
like  the  practice  of  marking  time  among  soldiers. 
They  lift  up  one  foot,  and  then  put  it  down  in  the  same 
place.  They  are  marching  but  they  are  not  moving. 
In  fact,  they  are  but  going  thro  the  motions  of  a  march. 
So  it  is  with  many  professing  Christians.  They  are 
but  ''marking  time,"  going  thro  the  motions  of  the 
Christian  life.  Some  years  ago  we  heard  a  great  deal 
of  talk  about  Barnum's  Siamese  twins.  They  appeared 
to  be  alive.  They  would  move  and  breathe,  and  wink 
and  blink,  but  on  closer  inspection  it  was  found  that 
this  was  all  done  artificially.  There  was  no  particle 
of  real  life.  Just  so  there  are  wax-work  Christians. 
They  wink  and  blink,  breathe  and  move,  but  it  is  all 
artificial.  Life,  spiritual  life,  is  lacking,  and  therefore 
all  is  lacking.  It  is  all  a  sham.  For  appearance  counts 
for  nothing  with  God  unless  the  real  substance  is  there. 

4.  God  cannot  be  deceived.     It  is    related    of    the 


78  Lovest  Thou  Mif 

Queen  of  Sheba  that  she  sent  two  wreaths  of  roses  to 
Solomon.  One  was  real,  the  other  artificial.  To  test 
his  reputed  wisdom  she  defied  him  to  detect  the  gen- 
uine from  the  artificial.  Solomon  at  once  directed  that 
some  bees  be  brought  into  the  room.  Immediately  they 
flew  to  the  real  flowers,  and  ignored  the  counterfeits. 
So  it  is  that  while  the  world  may  not  always  see  the 
difference  between  the  real  Christian  and  the  artificial 
one,  yet  God  recognizes  at  once  by  the  hidden  life  and 
inner  sweetness  of  the  spirit,  and  well  knows  the  dif- 
ference between  form  and  substance,  between  skeleton 
and  life.    Let  us  be  true  and  genuine  in  our  religion. 


Lovest  Thou  Mc? 


"Lovest  thou  mef    John  21 :  16. 

I.  Consider  the  feelings  of  a  true  Christian 
TOWARD  Christ.  A  true  Christian  is  not  simply  a  bap- 
tized person,  a  church-member,  a  respecter  of  religion, 
but  he  is  a  person  who  has  some  definite  relations  toward 
Christ.  He  trusts  Christ  as  his  only  hope  of  salvation. 
He  hopes  in  Christ  as  the  one  who  fulfills  his  expecta- 
tions. He  follows  Christ  as  his  example  and  the  one 
who  will  lead  him  to  heaven.  And,  above  all,  he  loves 
Christ;  he  has  a  personal  attachment  to  Him,  and  a 
delight  in  Him,  in  His  will,  in  His  success. 

Love  indeed,  is  the  mainspring  of  all  service  to 
Christ.  The  heart  must  be  enlisted  before  the  hands 
will  move.  The  true  Christian  says,  ''The  love  of 
Christ  constraineth  me."  Where  this  love  is  lacking 
there  may  be,  indeed,  excitement,  enlistment,  interest 


Lovest  Thou  Mef  79 

for  a  time,  but  no  patient  continuance  in  well  doing. 
Love  is  the  secret  of  the  Christian's  persistence  in  well 
doing.  The  soldier  fights  best  who  has  love  for  a  com- 
mander, or  a  cause.  There  may  be,  and  usually  is,  a 
great  difference  between  the  interest  of  a  nurse  who, 
as  a  stranger,  is  employed  to  care  for  a  sick  child  and 
the  feelings  and  attention  of  the  mother.  It  is  love  that 
constrains  the  mo'.her  and  leads  to  highest  devotion. 

II.  How  THIS  LOVE  TO  ChRIST  MAKES  ITSELF 
KNOWN. 

1.  If  we  love  Him  we  will  like  to  think  about  Him. 
It  is  the  characteristic  of  love  that  it  likes  to  dwell  in 
thought  upon  the  object  of  its  love.  So  a  true  Chris- 
tian will  not  forget  Christ, — Christ's  wishes,  Christ's 
cause,  Christ's  honor.  Love  will  bring  often  recurring 
thoughts  to  our  Savior  and  attention  to  His  will. 

2.  If  we  love  Him  we  will  be  glad    to  hear   about 

"How  sweet  the  name  of  Jesus  sounds 
In  a  believer's  ear." 

Him.    We  like  to  hear  of  those  whom  we  love. 

3.  If  we  love  Him  we  will  be  glad  to  read  about 
Him..  We  always  rejoice  to  receive  a  message  from 
an  absent  child,  a  husband  or  friend.  So  the  messages 
Christ  sends  will  be  the  Christian's  delight. 

4.  H  we  love  Him  we  will  try  to  please  Him.  This 
is  a  trait  of  love;  it  always  considers  what  will  gratify 
the  loved  one.  If  we  love  Him  we  will  try  to  do  the 
things  He  will  approve.  We  will  strive  not  to  do 
things  He  disapproves.  Love  does  not  murmur  that 
Christ's  requirements  are  strict;  it  is  scarcely  aware 
that  they  are:  "The  yoke  is  easy  and  the  burden 
light."    This  is  because  of  love. 


So  Strategy. 

5.  If  you  love  Him  you  will  love  His  friends.  This 
is  a  well  known  trait  of  love.  We  love  our  friends' 
friends. 

6.  If  we  love  Him  we  will  be  very  careful  of  His 
good  name  and  honor.  This  is  another  universal  sign 
of  love. 

7.  If  we  love  Him  we  will  love  to  talk  to  Him,  and 
be  with  Him !  This  is  why  Christians  go  to  places 
where  He  is  found.  It  is  also  a  reason  why  they  look 
forward  with  delight  toward  Heaven. 

Test  yourselves.     Do  you  love  Him? 


Stratc§fy« 


"Be  not  overcome  of  evil,  but  overcome  evil  ivith 
good."    Romans  12:21. 

It  is  hard  to  get  sin  out  of  our  lives  by  main  force. 
The  better  Vv^ay  is  to  use  the  divine  startegy  of  over- 
coming evil  with  good. 

I.    Let  us  apply  this  thought  to  our  thinking. 

We  are  all  conscious  of  being  frequently  beset  with 
evil  thoughts.  There  is  evil  within  us  to  suggest  them. 
There  is  evil  from  without  to  force  them  upon  us. 
There  are  laws  of  association  by  which  when  we  think 
of  one  thing,  some  other  thing,  possibly  evil  is  suggest- 
ed. When  does  an  evil  thought  become  to  us  person- 
ally a  sinful  thought?  The  old  theologians  used  to 
analize  this  subject  under  three  heads.  First,  sugges- 
tion; second,  delectation;  third,  consent.  Even  Christ 
had  evil  thoughts.  Satan  tempted  him  with  the  sug- 
gestion of  turning  stones  into  bread,  of  casting  himself 


strategy.  8i 

down  from  the  pinnacle  of  the  temple,  etc.  The  mere 
suggestion  is  not  sinful,  but  our  thoughts  become  sin- 
ful at  the  point  of  declaration.  When  Mr.  Evil  Thought 
comes  along  and  knocks  at  the  door  of  the  heart  and 
we  say,  "Come  in ;  I  am  glad  to  see  you ;  take  a  chair ; 
don't  be  in  a  hurry;  don't  go."  When  any  one  is  in 
this  attitude  towards  evil  thoughts  he  is  in  a  sinful  at- 
titude. "You  cannot  keep  the  birds  from  flying  over 
your  head,  1  at  while  you  have  hands  you  can  keep 
them  from  building  nests  in  your  hair."  We  are  re- 
sponsible for  harboring  evil  thoughts  even  tho  we  will 
not  consent  to  the  deed  they  suggest.  How,  then,  are 
we  to  manage  evil  thoughts?  We  may  set  our  teeth 
and  say  with  determination :  "I  wall  not  harbor  them." 
But  w^e  can  scarcely  keep  up  such  determination.  We 
will  find  it  hard  work.  There  is  a  better  way.  Fill 
your  minds  w4th  the  things  that  are  good  and  beauti- 
ful and  true  and  the  evil  will  find  no  place  in  you.  By 
this  strategy  you  wall  not  be  overcome  with  evil  but 
wall  overcome  evil  with  good. 

2.  Let  us  apply  this  suggestion  to  our  reading. 
Much  criticism  is  made  of  the  reading  people  choose 

in  these  days.  Some  seem  to  think  they  can  afford  to 
occupy  their  time  in  reading  books  that  in  their  secret 
hearts  they  know  are  evil.  People  will  read.  If  un- 
worthy books  are  at  hand  we  are  liable  to  occupy  our 
time  wath  them  and  create  a  taste  for  such  trash.  Es- 
pecially in  dealing  with  children  and  young  people 
ought  we  to  recognize  the  value  of  the  strategy  we  are 
considering.  Possession  is  by  dispossession.  Put  in 
the  good  and  the  evil  will  be  kept  out.    Use  strategy. 

3.  Apply  the  thought  again  to  our  pleasure-seeking. 


82  strategy. 

It  is  foolish  to  tell  people  not  to  indulge  in  this  pleas- 
ure or  that.  It  is  especially  foolish  to  make  our  in- 
struction to  the  young  a  series  of  don'ts.  Here  again 
possession  is  dispossession.  Put  in  the  good  and  the 
evil  will  be  kept  out.  We  once  saw  Mr.  Moody  hold  a 
glass  before  an  audience  and  say:  "How  am  I  to  get 
the  air  out  of  this  glass?"  No  one  anwered.  He  turn- 
ed, and  from  a  pitcher  poured  the  glass  to  overflowing 
with  water.  "Now,"  said  he,  "the  air  is  all  out."  Let 
us  learn  the  strategy.  Put  in  the  good.  Give  young 
people  plenty  of  pleasure,  but  let  it  be  pure  and  whole- 
some pleasure.  Give  tliem  plenty  to  do  that  is  good 
and  true,  and  the  evil  will  be  kept  out. 

We  may  apply  the  same  thought  to  our  daily  occu- 
pations and  every  department  of  life.  Let  us  remem- 
ber that  our  souls  are  like  a  picture  gallery.  If  we 
cover  the  walls  of  them  with  things  noble  and  beautiful 
and  pure  the  foul  and  fleshy  will  only  seem  revolting. 
"Hang  this  upon  the  wall  of  your  room,"  said  a  wise 
picture  dealer  to  an  Oxford  under-graduate,  as  he 
handed  him  the  engraving  of  a  Madonna  of  Raphael, 
"and  then  all  the  pictures  of  jockeys  and  ballet  girls 
will  disappear."  Let  us  try  the  same  experiment  with 
our  souls.  Let  their  walls  be  hung  with  all  things 
pure  and  perfect — the  thought  of  God,  the  image  of 
Christ,  the  lives  of  God's  Saints,  the  inspirations  of 
good  and  great  men,  the  memories  of  golden  deeds,  the 
noble  passage  of  poetic  thought,  scenes  of  mountains 
and  sunset  and  ocenn.  If  we  do  this  there  will  be  no 
room  for  the  things  that  defile  and  deprave.  When  a 
bottle  is  full  of  water  you  cannot  pour  oil  into  it.  The 
best  way  for  us  to  resist  a  temptation  is  to  leave  no  room 


CommuHfon  Continued.  %% 

for  it  in  our  hearts.  The  best  way  for  us  to  fortify 
our  children  against  the  evil  that  is  in  the  world  is  to 
have  their  affections  occupied  with  the  truth  of  God 
and  the  love  of  the  good. 


Communion  Continued. 


''They  constrained  Him,  saying,  Abide  ivith  us;  for 
it  is  toivard  evening,  and  the  day  is  far  spent;  and  He 
went  in  to  tarry  idth  them."    Luke  24:  29. 

Like  these  disciples  on  their  walk  to  Emmaus,  when 
we  have  the  Savior's  company  a  little  while  we  will  not 
be  contented  until  we  have  more  of  it.  Some  liquors 
men  drink  increase  thirst.  Never  is  the  Christian  tired 
of  Christ's  company.  Love's  logic  is  always  ready 
with  a  plea.  "Abide  with  us,  for  it  is  toward  even- 
ing." 

The  suggestion  also  comes  that  if  we  would  keep 
Christ  with  us  we  must  constrain  Him.  Christ  will  not 
intrude  where  He  is  not  wanted.  We  picture  those 
travelers  as  laying  hold  upon  His  arms,  and  entreating 
Him  to  tarry  with  them.  If  we  open  the  door,  He 
will  come  in  and  sup  with  us  and  we  with  Him. 
Christ  is  pleased  to  have  us  seek  His  company  and  con- 
strain Him  to  carry  with  us.  Possibly  in  many  of  our 
churches,  as  with  these  disciples,  we  have  His  pres- 
ence. The  question  then  becomes  one  as  to  how  we 
can  keep  Him  with  us. 

I.  First,  alloiij  no  rivals  in  your  heart.  Christ  will 
never  tarry  in  a  divided  heart.  Be  sure  of  that.  He 
must  cither  be  all  to  us  or  nothing.    "Yc  cannot  serrc 


84  Communion  Continued. 

God  and  mammon,"  Let  us  be  watchful  that  \vc  love 
Him  with  an  undivided  love  and  serve  Him  with  un- 
varying delight. 

2.  Retain  no  darling  si)i.  Charles  Spurgeon  once 
said,  ''A  little  evil  will  spoil  our  peace,  just  as  a  small 
stone  in  one's  shoe  will  spoil  his  walking."  Many 
people  lose  Christ's  presence  thro  the  indulgence  of 
what  they  call  little  sins.  But  it  is  the  ''litttle  foxes 
that  spoil  the  vines."  The  one  who  makes  allowance 
for  little  sins  will  soon  be  indulging  in  larger  sins. 
The  man  who  compromises  with  evil  will  soon  be 
overcome  of  evil.  Christ  will  not  stay  with  us  if  we 
make  allowance  for  sin. 

3.  Make  your  heart  a  fit  temple  for  Christ's  indivel- 
ling.  Out  with  the  money  changers,  and  all  unholy 
traffic.  Give  no  place  to  the  things  that  defile  the  body 
or  degrade  the  soul.  Keep  the  heart  clean;  the  mind 
pure.  Make  your  heart  not  a  place  for  harsh  and  war- 
ring sounds,  but  make  it  indeed  a  house  of  prayer.  If 
it  is  made  fit  for  Christ's  presence  He  will  come  and 
make  His  residence  in  the  temple  of  your  soul. 

4.  Give  Him  goodly  entertainment.  Make  it  suit- 
able for  such  a  guest.  Cleopatra  entertained  Mark 
Anthony  with  a  feast  beyond  price.  Pearls  were 
melted  in  the  wine  and  every  lavish  expenditure  was 
made  to  impress  him  with  her  welcome.  Such  is  not 
what  Christ  asks  of  us,  but  that  we  should  receive  him 
joyfully,  and  perform  the  duties  that  will  invite  his 
approval, 

5.  Furthermore,  Do  not  fail  to  trust  Him  zvhile  He 
is  with  you.  Make  Him  your  confidential  friend.  Keep 
no  secrets  from  Him,     Confess  your  faults  to  Him. 


According  to  Your  Faith.  85 

Assert  your  love  to  Him,  and  let  Him  know  that  you 
accept  His. 

6.  Lastly,  Notice  some  of  the  special  blessings  of 
having  Him  with  us. 

a.  Companionship.  We  cannot  feel  alone  when  he 
is  with  us.  "I  will  fear  no  evil,  for  Thou  art  with  me." 
In  sickness,  in  sorrow,  in  temptation  and  distress,  what 
a  blessing  it  is  to  feel  that  we  have  at  our  side  a  Com- 
panion so  tried  and  so  helpful. 

b.  Quickening  of  our  love.  Our  hearts  will  burn 
within  us  as  He  talks  with  us  by  the  way.  We  will  for- 
get our  troubles  and  find  our  faith  strengthened,  our 
love  quickened,  and  our  hope  cheered  by  the  fact  that 
we  have  His  presence  with  us. 


According:  to  Your  Faith. 


"According  to  your  faith  be  it  unto  you."  St.  Matt. 
9:  9. 

Entered  upon  another  year  of  labor  for  Christ  and 
His  cause,  every  true  minister,  officer  and  member  of 
our  churches  is  wishing  to  be  more  consecrated  and 
successful  then  ever  before.  As  Christian  workers  we 
all  agree  in  hoping  to  see  in  the  weeks  and  months  just 
before  us  multitudes  of  souls  won  to  Christ  and  His 
Church. 

T.   The  hindering  pozver  of  unbelief. 

If  we  are  disappointed  in  seeing  the  blessings  we 
desire,  let  us  know  that  the  reason  will  be  found 
principally  in  the  sin  of  unbelief.  In  each  church  the 
measure  of  our  blessings  will  be  according  to  the  mea- 
sure of  our  faith.    Recall  that  incident  of  Christ's  visit 


86  According  to  Your  Faith. 

to  Nazareth.  It  was  His  old  home,  His  own  neigh- 
borhood where  He  was  brought  up,  and  He  came  laden 
with  blessings  for  His  old  friends  and  associates  if 
they  would  accept;  *'but"  it  is  recorded,  "he  could 
not  do  many  mighty  works  there  because  of  their  un- 
belief." As  Christ  came  to  the  synagogue  that  day 
ready  to  bless  the  people  so  is  it  when  He  visits  His 
churches  still.  And  as  the  measure  of  the  blessing 
was  according  to  the  measure  of  their  faith,  so  is  it 
still. 

In  order  then  to  receive  fulness  of  blessing,  how 
important  is  it  that  we  swing  wide  open  the  door  of 
faith.  How  often  we  are  like  those  Christians  praying 
for  Peter  in  prison !  Bring  to  mind  the  scene.  The 
people  praying  for  his  release;  while  they  were  pray- 
ing he  knocked  at  the  door ;  but  they  would  not  be- 
lieve it  was  Peter.  He  continued  knocking.  When 
they  opened  the  door  and  saw  it  was  indeed  he,  they 
were  "astonished."  Think  of  it.  The  Church  pray- 
ing. God  answering.  And  the  people  astonished !  How 
often  it  is  that  Christ,  consistently  with  His  own  char- 
acter, really  cannot  do  many  mighty  works  in  our 
churches  "because  of  our  unbelief." 

2.  The  obtaining  pozver  of  faith. 

Oh,  members  of  Christ's  beloved  Church,  why  not 
open  wide  the  door  of  faith  and  ask  and  undertake 
and  expect  great  things  from  the  Lord  ?  Let  us  lay  our 
plans  wide  and  large.  He  says,  "According  to  your 
faith  be  it  unto  you."  It  is  as  if  one  very  rich  were  to 
hand  us  a  blank  check  with  his  name  signed,  and  say, 
"Now,  fill  it  out  yourself;  write  in  the  amount  you 
would  draw,  and  according  to  your  faith  in  me  be  it 


According  to  Your  Faith.  87 

unto  you."  We  might  hesitate  to  make  too  large  a 
draft  upon  an  earthly  friend,  but  there  is  no  need  to 
draw  lightly  upon  God.  Instead,  He  is  honored  and 
pleased  when  we  make  large  drafts. 

Not  long  before  his  death  it  was  our  privilege  to 
meet  at  Clinton  Springs,  N.  Y.,  that  grand  old  Chris- 
tian philanthropist,  George  H.  Stuart.  Just  after  the 
battle  of  Gettysburg,  when  medicines  were  very  scarce, 
Mr.  Stuart,  then  at  the  head  of  the  Christian  Com- 
mission, telegraphed  to  the  merchants  of  Boston,  ''May 
I  draw  on  you  at  sight  for  ten  thousand  dollars?"  The 
telegram  was  posted  in  the  Exchange.  Thirty  min- 
utes later  there  flashed  back  along  the  wire:  "Draw 
on  us  for  sixty  thousand!"  Lord,  increase  our  faith. 
May  it  not  be  that  as  pastors  and  churches,  as  Chris- 
tians and  workers,  we  are  far  too  timid  in  our  asking? 
May  it  not  be  that  we  are  asking  and  expecting  only 
a  little  of  the  quickening  of  the  Spirit?  Asking  and 
expecting  to  see  only  a  few  souls  saved?  Asking  and 
expecting  God  to  honor  a  small  draft  only,  when  the 
reply  comes  flashing  from  His  throne:  "Not  ten 
thousand,  but  sixty  thousand !  Prove  me  now.  Honor 
me  with  a  large  draft.  Put  me  to  the  proof,  if  I  will 
not  open  the  windows  of  heaven  and  pour  out  a  bless- 
ing that  there  shall  not  be  room  enough  to  receive?" 
Nothing  can  hinder  the  richest  blessings  we  could 
wish — nothing  but  unbelief.  Unbelief  stops  prayer, 
stops  expectation,  stops  work,  cuts  the  very  nerve  and 
sinew  of  eftort.  But  faith  removes  mountains,  sur- 
mounts difficulties,  overcomes  the  world,  brings  sure 
success.  "If  thou  canst  believe :  all  things  are  possible 
to  him  that  believeth." 


88  IVatning  Against  Shipwreck. 

Warning  Against  Shipwreck. 


"Holding  faith  and  a  good  conscience;  zvhich  some 
having  put  azvay,  concerning  faith  have  made  ship- 
zvreck:^ — Timothy  1:19. 

A  few  years  ago  it  was  our  privilege  to  have  place 
on  a  ship  that  was  being  launched,  and  feel  the  thrill 
of  excitement  as  she  shot  down  the  stays  and  plunged 
into  her  ocean  home.  After  the  momentary  excite- 
ment of  the  motion  of  the  ship,  the  cheering  of  the 
multitude,  the  bestowing  upon  the  vessel  of  a  name, 
there  came  the  thought  of  not  a  little  solemnity  in  con- 
sidering the  many  storms  the  boat  would  likely  have 
to  meet.  Nor  were  these  thoughts  ill-conceived,  for 
upon  the  first  voyage  she  was  caught  in  a  violent  gale 
and  had  her  bowsprit  carried  away.  We  are  glad  to 
say  that  she  is  Hoating  still  and  doing  good  service. 
Nevertheless,  we  still  consider  it  a  solemn  and  impres- 
sive sight  to  see  any  vessel  start  on  its  life  voyage,  for  it 
always  brings  up  the  thought  as  to  what  she  may 
meet. 

If  this  is  true  of  a  vessel  how  much  more  so  of  a 
Christian  starting,  or  even  some  distance  on,  in  the 
voyage  of  life.  Paul  plainly  speaks  of  some  who,  hav- 
ing put  away  faith  and  a  good  conscience,  have  made 
spiri^'ual  shipwreck — are  wrecked  for  two  worlds.  Let 
us  pay  heed  to  some  warnings  to  prevent  such  ship- 
wreck. 

I.  Don't  lose  your  reckoning. 

Paul  mentions  at  least  two  ways  of  doing  this. 

I.  By  putting  azvay  faith.  There  are  many  who  in 
their  early  homes  were  taught  the  truth  of  God  and 
were  well  instructed  in  the  way^  life,  but  they  have 


learning  Against  Shipu)reck.  89 

let  intellectual  pride  come  in.  They  are  not  true  to  the 
religion  of  their  fathers.  They  have  gradually  put 
away  faith.  They  are  resting  now  only  in  some  theory 
of  future  probation  or  ''eternal  hope,"  are  just  drifting, 
or  answer  all  questions  with  the  agnostic's  reply,  'T 
don't  know."  Where  are  you  spiritually?  'T  don't 
know."  How  do  you  stand  related  to  God  and  eternity? 
'T  don't  know."  Then,  my  dear  friend,  you  have  lost 
your  reckoning. 

After  a  voyage  of  three  thousand  miles  the  ''Schiller" 
was  wrecked  on  Bishop's  Rock,  at  the  very  foot  of 
Bishop's  Rock  Lighthouse.  Captain  Thomas  thought 
he  was  two  miles  at  least  off  the  rocks,  but  he  really 
did  not  know  where  he  was.  His  mistake  sent  three 
hundred  and  forty-two  souls  unwarmed  to  eternity. 

But  ship  captains  are  not  the  only  people  who  lose 
their  reckoning.  Every  day  you  can  find  people  who  do 
not  know  where  they  are.  Ask  them  how  they  stand  re- 
lated to  God  and  Christ  and  the  Bible  and  heaven.  They 
cannot  tell  you.  They  are  sailing  thoughtlessly — may- 
be recklessly — almost  upon  an  awful  reef  of  destruc- 
tion ;  and  yet  they  go  on.  Let  me  entreat  you  to  stop. 
Stop !  Stop  stockstill  until  you  find  out  where  you  are ! 
You  are  running  in  a  fog.  The  law  requires  you  to 
stop  and  get  your  reckoning.  It  is  an  av/ful  thing  for 
one  to  put  away  faith,  lose  his  reckoning  and,  drifting, 
Teck  of  the  soul. 

■ing  zi'ith  conscience.     Indeed,   nearly 
'everyone^l^^^fc^s  wrong  begins  in  this  way. 

A  few  ye^r^Tgo  one  of  our  fine  Cunarders  lost  her 
reckoning  and  came  near  being  lost.  When  they  dis- 
covered the  cause  thev  found  that  a  nail  had  been  driv- 


90  Warning  Against  Shipwreck. 

en  in  the  pilot-house  carelessly  near  the  compass,  and 
had  deflected  it  a  little  so  that  it  was  not  trustworthy 
to  steer  by.  To  be  sure,  the  deflection  was  very  slight, 
but  in  the  width  of  an  ocean  voyage  it  made  not  a  little 
difference  in  the  direction  of  the  vessel. 

Just  so  it  is  with  conscience;  it  is  liable  to  be  de- 
flected by  very  little  things.  This  is  one  reason  why 
we  should  always  act  with  decision  even  in  the  small- 
est matters  of  duty — in  order  to  keep  conscience  true. 
If  you  allow  it  to  be  deflected  even  a  little  you  will  lose 
your  reckoning,  and  losing  reckoning  you  are  liable  to 
make  shipwreck  of  your  soul. 

II.  Avoid  the  rocks. 

There  are  many.    We  will  mention  only  a  few. 

1.  Avoid  the  rock  of  covetousness.  God  has  put  a 
text  as  a  light-house  to  warn  us  off  this  rock :  ''Take 
heed  and  beware  of  covetousness." 

2.  Avoid  the  rock  of  evil  company.  Many  a  fine 
vessel  has  been  wrecked  on  this  rock.  Here  is  another 
light-house  if  we  will  heed  it :  'The  companion  of 
fools  shall  be  destroyed." 

3.  Avoid  the  rock  of  irreverence  for  the  Sabbath. 
Not  a  few  have  run  upon  that  rock  and  made  ship- 
wreck of  the  soul.  Here  is  the  light-house :  "Remem- 
ber the  Sabbath  day  to  keep  it  holy." 

4.  Avoid  the  rock  of  spiritual  procrastination.  Peo- 
ple know  their  duty ;  why  will  they  delay  in  matters  of 
the  soul  ?  When  the  "Loch  Earn"  and  the  "Ville  du 
Havre"  collided,  in  just  twelve  minutes  the  second 
named  went  down  with  two  hundred  and  twelve  souls. 
How  much  time  had  they  to  prepare?  It  is  better,  like 
one  of  these  passengers,  a  young  Princeton  graduate, 


Faiih  Rewarded.  91 

Hamilton  Murray,  to  be  ready.  Many  intend  to  be- 
come Christians,  but  delay.  Here  is  another  divinely 
erected  light-house  to  warn  off  this  rock :  "Grieve  not 
the  Holy  Spirit  of  God." 

Keep  your  reckoning.    Keep  off  the  rocks. 


Faith  Rewarded, 


''When  Jesus  sazv  their  faith,  He  said  unto  the  sick 
of  the  palsy,  Son  thy  sins  he  for  given  thee.''     Mark 

Christ  had  been  at  Capernaum  before.  After  he  had 
gone  they  missed  him.  Then  they  began  to  appreciate 
who  he  was,  his  wisdom,  his  power,  and  the  wonder  of 
his  works.  But  now  "again  He  entered  into  Caper- 
naum, after  some  days." 

1.  We  notice,  first,  that  great  multitudes  gathered 
about  Christ.  He  entered  into  a  house  and  began  to 
speak,  but  the  place  could  not  contain  the  people. 
''There  was  no  room  to  receive  them,  no,  not  so  much 
as  about  the  door."  There  was  not  even  standing 
room.  But  what  was  it  that  so  attracted  the  crowds? 
It  was  the  fact  that  Christ  was  in  that  house  healing 
the  sick.  That  drew  the  crowds;  and  do  you  not  know 
that  the  surest  way  to  secure  an  audience  is  to  have 
it  known  that  Christ  is  in  a  house  healing  and  saving 
sinners?  People  gather  where  Christ  is.  It  is  not  so 
much  a  question  of  the  kind  of  preaching  as  it  is 
whether  or  not  Christ  is  present.  "Unto  Him  shall 
the  gathering  of  the  people  be." 

2.  To  this  crozvd  Christ  "preached  the  ivord,''  and 


92  Faith  Rewarded. 

the  preaching  got  the  people  to  do  something.  They 
began  to  think  of  that  paralytic.  They  said,  'There 
is  that  poor  sick  man,  he  ought  to  be  here  that  Christ 
might  heal  him;  let  us  go  and  bring  him."  So  do  we 
know  that  is  the  best  preaching  which  incites  people 
to  work  and  bring  others  into  the  presence  of  Christ 
— those  who  do  not  know  him — that  poor,  sin  palsied 
man,  that  unsaved  neighbor,  those  children  outside  of 
the  Church  and  Sunday-school,  and  even  dearest 
friends  who  need  his  healing  power. 

3.  The  useful  work  to  which  the  people  were  incited 
ivas  that  of  trying  to  save  someone.  The  purpose  of 
bringing  that  paralytic  to  Christ  was  that  he  might  be 
healed.  They  wanted  to  save  that  man;  and  what  is 
needed  to-day  is  such  a  longing  in  the  hearts  of  God's 
people  as  v/ill  lead  them  to  try  to  save  the  perishing. 
Let  us  get  the  idea  of  trying  to  save  some  one.  Horace 
Mann,  after  visiting  a  reformatory,  noting  its  costly 
buildings  and  expensive  corps  of  teachers,  said:  "If 
all  this  results  in  saving  only  a  boy,  it  were  worth  all 
the  expense  and  labor."  A  cautious,  calculating  man 
who  heard  the  remark,  thought  him  extravagant  and 
said,  "Do  you  not  go  a  little  too  far  when  you  say  that 
the  reformation  of  one  boy  would  be  sufficient  compen- 
sation for  all  this  immense  outlay?"  "Not  if  it  zvere 
my  hoy,"  was  the  quick  reply.  Are  the  dying  souls 
about  you  nothing  to  you?  Some  are  your  boys. 
Some  are  your  friends.     All  are  your  brother-men. 

4.  This  scriptural  incident  suggests  that  some  peo- 
ple ivill  not  come  to  Christ  unless  they  are  helped  to  do 
so.  This  man,  sick  of  the  palsy,  would  probably  never 
have  found  Christ  had  he  not  received  the  assistance 


Faith  Rewarded.  93 

of  his  friends.  Mr.  Moody  says  he  doubts  if  anyone 
was  ever  saved  without  the  co-operation  of  human 
agents.  Carry  your  friends  to  Christ.  Mothers,  fath- 
ers, friends,  the  Savior  is  come  within  reach.  Take  up 
those  whom  you  love  and  carry  them  to  Him. 

5.  Christ  especially  commended  the  faith  of  the 
friends.  "When  Jesus  saw  their  faith."  The  four 
friends  of  the  paralytic  took  him  up  and  carried  him 
to  Christ.  We  cannot  accept  Christ  for  a  friend,  but 
we  can  carry  our  friend  to  Christ.  It  is  when  he  sees 
our  faith  that  he  gives  the  answer. 

6.  1)1  saving  souls  do  not  let  ceremony  or  departure 
frojii  acciisiouied  zvays  of  doing  things  deter  you.  A 
door  is  the  most  proper  way  by  which  to  enter  a 
house.  To  enter  thro  a  window  would  not  seem  be- 
coming; but  certainly  to  go  down  thro  the  roof  is  con- 
trary to  all  our  ideas  of  decorum.  But  the  only  idea  of 
these  men  was  to  get  the  sick  man  to  Christ.  They  did 
not  hesitate  in  regard  to  m.ethods.  We  are  in  danger 
of  being  too  much  afraid  of  departing  from  accus- 
tomed ways  of  doing  religious  w^ork.  The  "anxious 
seat,"  the  "mourner's  bench,"  the  "rising  for  prayer," 
may  not  seem  proper,  but  they  have  been  abundantly 
blessed  of  God. 

7.  Do  not  despair  of  the  conversion  of  even  the  most 
hardened  sinner.  Palsy  was  regarded  an  incurable 
disease.  Some  would  say  that  this  was  an  absolutely 
hopeless  case ;  but  there  are  no  hopeless  cases  from  the 
standpoint  of  Christ.  Let  us  believe ;  let  us  have  faith 
in  him ;  let  us  do  the  work  that  falls  to  us  faithfully, 
and  know  that  Christ  will  exercise  his  power  in  heal- 
ing even  the  most  hardened.  Faith  will  always  be  re- 
warded.    Christ  always  honors  it. 


94  Christian  Unselfishness. 

Christian  Unselfishness. 


"For  even   Christ  pleased  not  himself.''     Romans 

When  a  man  becomes  a  microcosm — a  little  world 
of  his  own — he  might  just  as  well  be  dead  matter. 
How  great  is  the  tendency  to  become  self-centered. 
But  among  the  followers  of  Christ  the  only  way  to  be 
great  is  by  becoming  great  servants.  We  do  best  when 
we  do  most  for  others'  good. 

To  this  end  let  us  learn  Christian  unselfishness. 

I.  The  example  of  Christian  unselfishness. 

"For  even  Christ  pleased  not  himself."  The  ideal 
of  Christian  attainment  is  to  be  like  Christ.  The  test 
and  proof  of  discipleship  is  to  be  led  by  the  Spirit  of 
Christ.     (Rom.  8:  14). 

1.  Christ  did  not  think  of  his  personal  comfort. 
( Matt.  8 :  20) .    We  too  often  do. 

2.  Christ  did  not  seek  personal  honor.  (Phil.  2:  7). 
We  do. 

3.  Christ  did  not  strive  for  advantage  over  others. 
(Matt.  10:  43).     We  do. 

II.  The  impelling  motive  to  this  life  of  self- 
forgiveness  WAS  love.    John  15:  13. 

It  is  characteristic  of  love  that  it  seeks  not  its  own, 
but  others'  good.  Note  some  particulars  in  which  we 
may  show  this  Christlike  unselfishness  of  love: 

1.  The  unselfishness  of  love  may  be  shown  in 
Christlike  sympathy  zvith  the  sorrowing.     (Luke  7: 

13). 

2.  The  unselfishness  of  love  is  manifest  in  readiness 
to  hear  the  burdens  of  the  weak.     (Gal.  6:2), 


Christian  Unselfishness.  95 

3.  The  unselfishness  of  love  is  seen  especially  in 
efforts  to  saz'c  the  souls  of  the  perishing.  (Rom.  i  : 
14).     "I  am  debtor," 

4.  The  unselfishness  of  love  may  be  displayed  in  a 
readiness  to  give  up  many  so-called  rights  for  the  good 
of  others,  i  Cor.  8:  13).  'Tf  meat  offend.  .  .  I 
will  eat  no  meat." 

5.  The  unselfishness  of  love  leads  us  to  do  work 
that  is  hard  and  disagreeable  for  others'  sake.  (Acts 
20:  21-24). 

III.  SOMK  OF  THE  REWARDS  OF  CHRISTIAN  UNSEL- 
FISHNESS. 

1.  Happiness.  In  acts  of  Christian  unselfishness  is 
the  way  to  forget  all  our  own  trials  and  heartaches. 
It  is  also  the  way  to  positive  joy. 

2.  Friends.  It  is  the  way  to  have  friends  and  be 
valued  in  life.     (Prov.  18:  24). 

3.  Remembrance.  It  is  the  way  to  build  our  best 
monument — in   the   hearts   of  others.     2   Chron.   32 : 

33)- 

4.  God's  approval.  In  acts  of  Christian  unselfish- 
ness is  the  way  to  the  '*come,  ye  blessed."  "Inasmuch 
as  to  the  least  of  these,  to  me."     (Matt.  25 :  40). 

Are  we  Christ's?  Then  we  must  show  it  by  acting 
under  this  law  and  after  this  example  of  Christ.  Sel- 
ish  people  are  ever  seeking  and  never  finding  happi- 
ness ;  unselfish  people  are  finding  happiness  ever  with- 
out seeking.  It  is  to  be  obtained  indirectly.  Try  giv- 
ing away  in  order  to  become  rich.  Try  Christian  un- 
selfishness as  the  road  both  to  happiness  and  to 
Heaven. 


Conversion ;  Its  Means  and  Its  Tests. 
Conversion;   Its  Means  and  Its  Tests. 


''Sirs,  what  must  I  do  to  he  saved f"  etc. — Acts  i6 :30- 
34- 

I.  Its  necessity. 

Think  for  a  moment  of  some  inevitable  thing.  For 
example :  If  I  go  overland  to  California,  I  must  scale 
the  Rocky  Mountains.  If  I  ever  get  sight  of  Europe  I 
must  cross  the  Atlantic.  If  I  am  ever  to  see  the  light 
I  must  have  eyes.  So  there  are  some  ''musts"  in  re- 
ligion; Christ  used  the  word  "must"  frequently.  He 
applied  it  to  this  thought  of  the  necessity  of  conver- 
sion ;  ''Verily,  Verily,  I  say  unto  you,  ye  must  be  born 
again."  There  are  people,  v/ho  do  not  like  that  doc- 
trine. We  know  a  woman  who  left  an  orthodox  church 
and  joined  the  Universalists  saying  that  her  reason 
for  doing  so  was  to  get  rid  of  hearing  about  conver- 
sion. But  Christ  made  it  as  plain  as  any  teaching.  He 
taught  regeneration  or  conversion  is  necessary  if  we 
are  to  enter  the  Kingdom  of  God.  The  method  is 
mysterious.  "The  wind  bloweth  where  it  listeth,  and 
thou  hearest  the  sound  thereof  but  canst  not  tell 
whence  it  cometh  or  whither  it  goeth :  so  is  everyone 
that  is  born  of  the  Spirit."  We  can  understand  how 
necessary  the  new  birth  is  when  we  consider  our  sinful 
state  by  nature.  We  are  "dead  in  trespasses  and  in  sin  " 
We  are  not  simply  sick  and  able,  with  a  little  effort,  to 
cure  ourselves.  We  are  not  entirely  well  and  able  to 
save  ourselves;  but  we  are  dead  and  can  only  live  by 
Divine  grace  placing  within  us  and  fanning  to  a  flame 
the  spark  of  life. 

II.  What  this  change  is. 


[Conversion;  Its  Means  and  Its  Tests.  97 

It  must  be  considered  from  two  sides — the  Divine 
and  the  human. 

1.  From  the  Divine  side  it  is  called  regeneration. 
It  is  the  result  of  an  act  by  a  power  outside  of  our- 
selves. It  is  due  to  God's  choice  of  us.  It  is  due  to 
God's  bringing  his  truth  to  bear  upon  us.  It  is  due  to 
God's  working  by  his  Spirit  within  us.  It  is  a  new 
birth,  a  regeneration — beginning  to  live  over  again. 

2.  From  the  human  side  it  is  spoken  of  as  conver- 
sion. Conversion  is  simply  turning  about.  It  is  walk- 
ing along  the  road  in  one  direction,  then  turning  and 
walking  in  the  opposite  direction.  It  is  changing  from 
the  life  of  evil  to  the  life  of  good.  It  is  changing  from 
the  doing  evil  to  doing  good.  In  the  evening  the  Phi- 
lippian  Jailer  was  most  cruelly  treating  Paul  and  Silas. 
Before  morning  he  was  washing  their  stripes  and 
showing  them  every  attention.  That  was  a  conversion 
— a  turning  about.  Conversion  is  man's  surrender  to 
God.  It  is  ''right  about  face."  It  is,  of  course,  usually 
the  direct  result  of  regeneration. 

III.  The  means  of  conversion. 

1.  In  this  case  we  have  first  the  praying  and  singing 
of  the  apostles.  The  prisoners  were  listening.  Con- 
version usually  comes  about  in  the  same  way  still.  It 
is  as  some  sound  is  heard;  such  as  the  praying  of  a 
body  of  God's  people  or  their  singing,  or  as  some  one 
preaches  or  teaches  the  Word  that  the  Spirit  applies 
the  truth  to  those  who  hear. 

2.  There  was  secondly,  the  shock  of  the  earthquake. 
So  is  it  still.  The  soul  is  arrested  by  some  sudden  cir- 
cumstances— loss  of  property,  severe  disappointment, 
a  death  in  the    family,  or    something    that  brings    a 


9^  Conversion;  Its  Means  and  Its  Tests. 

shock.  It  is  when  our  attention  is  riveted  that  the 
vSpirit  takes  hold  of  us  and  conversion  results. 

3.  Faith. 

Faith  is  the  assent  of  the  intellect  and  the  consent 
of  the  will.    It  is  the  yielding  to  Christ  as  Lord. 

IV.  Tests  of  Conversion. 

1.  Rejoicingly  hearing  God's  zvord.  A  man  who  has 
turned  to  the  Lord  will  want  to  hear  all  he  can  about 
him.  This  was  one  indication  of  the  jailer's  conver- 
sion. He  invited  the  apostles  to  speak  to  him  freely 
in  regard  to  the  way  to  live. 

2.  An  inwiediatc  change  of  life. 

This  was  noticeable  in  the  jailer,  for  he  was  trans- 
formed at  once  a  cruel  jailer  to  a  merciful  nurse.  "He 
took  them  the  same  hour  of  the  night  and  washed  their 
stripes." 

3.  Immediate  confession  to  Christ, 

*'And  was  baptised."  He  did  not  delay  to  make  it 
known  that  he  hoped  for  salvation  thro  Christ.  He 
did  not  wish  to  be  a  disciple  secretly.  One  of  the  best 
indications  of  conversion  is  that  a  man  should  desire 
to  make  an  open  confession  of  faith  in  Christ,  of  love 
for  him  and  a  purpose  to  strive  to  serve  him. 

4.  Helpfidness. 

"And  when  he  had  brought  them  into  his  house,  he 
set  meat  before  them."  When  people  begin  to  feed 
others  it  is  a  good  sign.  When  they  begin  to  be  help- 
ful to  those  about  them  and  promote  the  cause  of 
Christ  you  may  be  pretty  sure  that  they  have  exper- 
ienced the  converting  grace  of  Christ. 

5.  Joy  in  new  life. 


Christians  as  Epistles,  99 

It  says  that  the  jailer  ''rejoiced."  Christian  joy  is  a 
good  sign  of  possessing  a  Christian  heart. 

6.  The  man's  liomc  zi'us  changed.  The  change 
reached  the  conduct  of  his  household.  A  blessing  came 
to  others  besides  himself  that  day.  This  is  the  way 
sound  conversion  affects  the  lives  of  men.  We  may 
test  our  ground  for  hope  by  this  incident  of  the  Philip- 
pian  jailer. 


Christians  as  Epistles. 


Epistles  .  .  known  and  read  of  all  men  . .  written 
not  zvith  ink,  etc.    2  Cor.  3 :  2,  3. 

The  lives  of  true  Christians  at  Corinth  served  as  let- 
ters to  recommend  both  Paul  the  servant  and  Christ 
the  Lord.  Men  read  men.  Living  epistles  are  read 
Vvdien  Bible  epistles  are  not. 

Five  things  about  these  letters  are  mentioned : 

a.  The  tablet  on  which  the  writing  is  made — 
"Fleshy  tables  of  the  heart." 

h.  The  writing.  Not  Christianity  printed  in  creeds, 
but  the  "mind  of  Christ"  legible  in  lives. 

c.  The  writer.  "The  Spirit  of  the  living  God." 
Without  him  we  can  do  nothing. 

d.  The  pen.  God  uses  human  instruments.  He 
used  Paul.     He  uses  us. 

e.  The  readers.  They  are  many.  They  read  with 
varying  motives;  some  to  comment  on  us  favorably, 
many  to  do  so  unfavorably. 

L  Observe,  first,  that  every  one's  life  is  an 

OPEN    letter. 


loo  Christians  as  Epistles. 

1.  Addressed  to  the  world  and  challenging  inspec- 
tion.    (Matt.  5:  14). 

2.  The  challenge  is  accepted  and  men  read  and 
judge  us.     (Acts  4:  13). 

II.  Notice^    also,    our    life-letter    should    be 

CLEARLY   WRITTEN,   SO,    EASILY   READ.       (Matt.    3:    18). 

1.  Therefore  be  not  secret  Christians,  but  confess 
Christ  openly.     (Mark  3:  38). 

2.  Then  show  forth  a  plain  and  legible  life.  How 
many  life-epistles  are  so  scribbled  we  can  hardly  make 
them  out.    (Isa.  43:10). 

3.  Consider  yourself  employed  of  God  to  reveal 
Christ.     (Acts  1:8). 

III.  Bear  in  mind,  also,  how  many,  many  are 
THE  readers.    "Known  and  read  of  all  men." 

Christian  lives  are  about  the  only  religious  books 
the  world  reads.  Outsiders  form  their  impressions  of 
Christianity,  not  as  it  is  revealed  in  the  Holy  Scrip- 
tures, but  as  it  is  revealed  in  us.  They  do  not  study 
God's  word,  but  they  do  study  church  members.  Let 
us  be  careful  to  reveal  only  "the  truth  as  it  is  in  Jesus." 

IV.  Lastly,  remember  that,  like  all  reading, 

WHAT  MEN  read  IN  THIS  WAY  HAS  GREAT  INFLUENCE 
UPON  THEM.      Acts  5  I   I5. 

1.  This  gives  us  great  opportunity  for  good.  For 
we  may  lead  men  to  Christ. 

2.  It  also  carries  great  possibilities  of  evil.  For  we 
may  drive  men  from  Christ. 

Christian,  be  a  reflector  of  Christ.  If  ever  such  liv- 
ing was  needed  it  is  now.  And  pure  lives  are  possi- 
ble— as  possible  as  the  pearl  m  the  sea,  but  not  salty; 
as  the  fair  lily  in  the  foul  pond,  or  as  a  firefly  passing 
thro  the  flame  unscorched.  In  the  world,  but  not 
of  it,  let  us  be  living  epistles,  known  and  read  of  all 
men. 


Inexcusable  Idleness.  lol 

Inexcusable  Idleness. 


"Why  stand  ye  here  all  the  day  idlef — Matt.  20 :  6. 

There  is  reproof  in  this  question.  The  answer  given 
by  the  men,  "Because  no  man  has  hired  us,"  did  not 
seem  to  be  a  complete  vindication.  In  any  case  as  we 
apply  the  question  to  workers  in  Christ's  vineyard  to- 
day it  certainly  suggests  the  thought  of  inexcusable 
idleness.    "Why  stand  ye  here  all  the  day  idle?" 

I.  Why?    the  vineyard  is  so  spacious! 

The  fields  are  so  wide  and  large.  There  is  so  much 
to  be  done.  Lifting  up  our  eyes  we  see  the  wide  fields — 
fields  in  India,  fields  in  Africa,  fields  in  the  islands  of 
the  sea.  Yes,  and  there  are  even  wide  unharvested  fields 
in  our  own  land,  and  in  communities  where  we  live. 
"Go — work — to-day — in  my  vineyard."  "Why  stand 
ye  here  all  the  day  idle  ?" 

II.  Why?    the  master  is  so  kind! 

He  is  not  a  hard  task-master,  driving  and  forcing  His 
laborers  beyond  their  power.  He  is  a  good  master  to 
work  for,  because, 

1.  He  does  not  expect  impossibilities  of  us. 

2.  He  sympathizes  with  our  diMculties. 

3.  He  makes  good  provision  for  us.  He  feeds  us 
with  the  best  of  food.  He  guards  us  from  enemies 
while  we  work.  There  is  in  the  vineyard  a  tower  with 
watchmen  upon  its  walls,  and  so  we  are  protected  in  our 
labors.  No  master  could  be  more  kind  than  He  is.  No 
master  could  be  more  considerate  for  those  who  are  un- 
der him.    "Why  stand  ye  here  all  the  day  idle?" 

III.  Why?    the  time  for  working  is  so  short! 
I.  The  Master  will  accept  your  efforts  begun  even  at 


io2  inexcusable  Idleness. 

the  eleventh  hour.  Whether  the  whole  day  is  before  us 
or  only  a  part  of  it,  the  time  for  earthly  labor  is  short 
and  we  ought  to  be  up  and  doing  while  it  is  called  to- 
day. 

2.  The  need  of  haste.  ''The  night  cometh."  Know- 
ing the  shortness  of  the  time  should  lead  us  to  labor  all 
the  more  diligently.  The  needlewoman  working  by  her 
bit  of  candle  hastens  to  finish  the  work  before  the  light 
burns  down  to  its  socket.  So  is  the  time  for  working 
short  with  us  all.  "Whatsoever  thy  hand  findeth  to  do, 
do  it  with  thy  might,  for  there  is  no  work  nor  know- 
ledge, nor  device  in  the  grave  whither  thou  goest." 
There  is  no  finishing  up  life's  undone  work  when  this 
life  is  over. 

3.  Even  if  the  work  should  seem  irksome  there  is  still 
comfort  in  the  thought  that  the  time  is  not  long.  Why 
then  be  idle  ?    "Why  stand  ye  here  all  the  day  idle  ?" 

IV.    Why  ?  THE  REWARD  IS  so  LIBERAL  ! 

"What  is  right  I  will  give  thee."  This  master  we 
work  for  will  give  the  fullest  possible  return. 

1.  There  is  a  reward  in  the  very  act  of  doing  the 
work.  The  mere  sense  of  being  usefully  occupied  brings 
no  little  reward  to  the  worker. 

2.  There  is  a  reward  in  the  result  of  the  work.  It  is 
no  small  part  of  the  reward  of  a  Christian  worker  that 
he  is  permitted  to  see  souls  saved.  It  is  a  delight  some- 
thing like  that  of  a  seaman  who,  escaping  from  a  wreck 
has  the  joy  of  seeing  another  man  at  his  side  he  has 
been  enabled  to  rescue.  The  mere  fact  of  seeing  the  har- 
vest of  souls  brings  rich  reward  to  the  worker. 

3.  There  is  reward  in  the  way  of  active  payment 
when  the  evening  comes.    "So  when  the  even  was  come 


The  Rescue  of  Souls.  103 

the  Lord  of  the  vineyard  saith  unto  his  steward,  Call 
the  laborers,  and  give  them  their  hire."  He  always 
calls  US  at  the  close  of  the  day  and  gives  us  even  more 
than  the  full  reward.  He  does  not  delay.  He  does  not 
reduce  the  payment.  He  gives  more  than  we  have  any 
right  to  expect.  "Enter  into  the  joy  of  thy  Lord." 
With  such  a  master  and  such  payment  and  so  much 
work  to  be  done,  surely  the  question  may  well  be  asked 
of  many  of  us,  "Why  stand  ye  here  all  the  day  idle?" 


The  Rescue  of  Sowls. 


"And  of  some  have  compassion,  making  a  differ- 
ence, and  others  save  with  fear,  pulling  them  out  of 
the  fire."    Jude  22 :  23. 

This  is  a  wonderful  text.  Its  exact  translation  is  a 
little  difficult,  yet  its  general  meaning  is  very  plain- 
First,  it  represents  a  common  danger — the  loss  of  the 
soul.  Secondly,  it  represents  a  common  duty — that 
of  the  rescuing  of  souls — "pulling  them  out  of  the 
fire."  Lastly,  it  represents  the  two  strongest  appeal- 
ing motives  the  Gospel  presents  to  control  our  acts, 
love  and  fear. 

L  The  common  danger. 

It  is  indicated  by  our  need  of  being  saved.  "Thou 
shalt  call  His  name  Jesus,  for  He  shall  save  His  peo- 
ple from  their  sins."  Had  the  world  not  needed  sav- 
ing Christ  need  never  have  come.  Some  people  do  not 
like  the  Bible  warnings,  yet  they  are  just  as  much  love- 
filled  as  are  the  gentlest  wooings.  If  men  are  in  a 
burning  house  asleep  it  is  no  unkindness    to   arouse 


I04  The  Rescue  of  Souls. 

them.  The  real  unkindness  will  be  to  let  them  sleep. 
If  there  is  nothing  on  the  track,  why  wave  the  red 
signal?  Why  have  lighthouses  if  there  are  no  rocks? 
God's  message  is  most  loving,  because  it  tells  both  the 
danger  and  the  way  of  escape.  Our  Master  was  in- 
finitely kind  and  loving  and  tender,  and  yet  He  did  not 
shun  to  tell  men  the  exact  truth  in  regard  to  their  con- 
dition. And  in  our  Christian  work  to-day  we  need  to 
learn  that  if  we  really  long  to  save  men  we  must  tell 
them  some  disagreeable  truths.  ''The  wages  of  sin  is 
death."  "All  have  sinned  and  come  short."  But,  glad 
fact,  with  these  truths  we  may  also  connect  other 
truths:  "The  wages  of  sin  is  death,  but  the  gift  of 
God  is  eternal  life  thro  Jesus  Christ,  our  Lord."  This 
suggests : 

II.    A   COMMON   DUTY. 

It  is  that  of  saving  men.  Some  we  may  save  with 
compassionate  and  gentle  entreaty;  others  need  startl- 
ing announcement  and  warning.  But  in  whichever 
way  may  be  necessary  the  great  duty  is  to  save  them — 
"pulling  them  out  of  the  fire."  The  work  of  Chris- 
tians is  rescue  work.  The  world  sings  the  praises  of 
Grace  Darling  for  her  noble  rescue  of  men  from  the 
wreck.  We  may  all  be,  and  should  all  be,  Grace  Dar- 
lings in  the  spiritual  life.  It  is  not  enough  that  we  are 
saved,  but  we  must,  in  turn,  set  about  the  saving  of 
others.  Not  the  Christian  clinging  with  both  hands 
to  the  cross  of  refuge,  but  clinging  with  one  hand,  and 
with  the  other  lifting  some  one  else  from  the  dark 
waves  of  sin,  is  the  true  picture  of  the  Christian  life. 
Look  up  and  lift  up !  We  consider  it  inhuman  to  neg- 
lect the  saving  of  lives.     It  is  far  more  inhuman  to 


The  Rescue  of  Souls.  105 

neglect  the  saving  of  souls.  The  men  in  the  railway 
wreck  who  were  rescued  all  turned  rescuers.  When 
the  vessel  went  down  the  sailors  in  the  life-boat  picked 
up  all  they  could  find.  A  common  duty  confronts  us 
as  Christians.  It  is  to  do  all  in  our  pewer  to  rescue  the 
lost.  Let  us  not  neglect  or  delay. 
III.  The  appealing  motives. 

I.  The  first  of  these  is  love.  In  a  loving  way  we 
are  to  tell  men  of  the  love  of  Christ.  Love  is  the  mo- 
tive from  which  we  act,  and  it  is,  as  well,  the  motive  to 
which  we  appeal.  Let  us  try  to  present  to  men  that 
love  of  Christ  "which  passeth  knowledge."  It  is  broad 
enough  to  reach  the  width  of  the  world.  It  is  deep 
enough  to  reach  down  to  the  most  degraded.  It  is 
long  enough  to  last  thro  all  time,  and  high  enough 
to  lift  us  up  to  Heaven.  Surely  it  must  be  a  hard 
heart  we  cannot  reach  with  that  appeal, — the  love  of 
Christ.  When  we  really  make  plain  to  people  the  fact 
that  God  loves  them  we  will  find  them  crowding  into 
the  kingdom. 

2.  But  fear  is  a  motive  also.  Our  fear  that  men  will 
be  lost  moves  us.  And  men  that  are  hardened  in  sin 
sometimes  respond  only  to  the  motive  of  fear.  It  may 
require  a  rude  awakening  when  a  man  is  in  deep  sleep 
and  his  house  afire.  It  may  require  a  sharp  cry  when 
the  stumbling  man  is  upon  the  very  brink  of  the  prec- 
ipice. If  gentle  pleas  will  not  move  men,  they  must 
be  saved  with  fear.  Tell  of  the  certainty  of  death,  the 
permanency  of  character,  the  certainty  of  judgment. 
Appeal  to  fear.  Warnings  are  as  loving  as  wooings 
are.  Let  us  use  well-adapted  means, — every  means  in 
order  that  souls  may  be  saved. 


lo6  Cure  for  Backsliders. 

Cure  for  Backslidefs. 


''Return,  thou  backsliding  Israel,  saith  the  Lord;  and 
I  will  not  cause  mine  anger  to  fall  upon  you.' — Jer.3  :i2. 

Riding  along  with  a  Christian  friend,  not  long  since, 
he  confided  to  us  the  fact  that  he  was  not  happy.  He 
himself  knew  the  reason,  and  frankly  confessed  it.  He 
explained  that  formerly  he  had  kept  up  regular  habits  of 
prayer  and  Bible  study,  that  he  had  been  a  regular  at- 
tendant at  the  weekly  prayer-meetings  of  the  church 
and  enjoyed  them,  that  he  was  always  in  his  place  on 
the  Sabbath,  but  that  by  and  by,  gradually  he  began  to 
neglect  these  things,  and  consequently  had  grown  more 
and  more  cold  and  lifeless  spiritually,  increasingly 
cheerless  and  hopeless  until  now  he  was  downright  and 
thoroly  unhappy. 

How  many  of  us,  if  the  truth  were  known,  would  be 
found  in  the  same  condition  ? 

I.  A  backslidden  condition  is  always  an  unhappy 
condition.  There  is  a  homesickness  of  soul  more  or 
less  felt  by  every  backslidden  Christian.  Oftentimes 
the  unhappiness  is  so  plain  as  to  be  noticeable  to  others. 
There  is  a  loss  of  hopefulness  and  good  cheer,  a  certain 
undefined  weary  and  wistful  look  which  seems  to  say : 

"Where  is  the  blessedness  I  knew 
When  first  I  found  the  Lord?" 

The  truth  is  that  the  soul  is  sick — hom.esick.  Like  a 
bird  caged  away  from  its  native  forest,  it  yearns  for 
that  life  for  which  it  was  meant  by  the  Creator.  There 
is  such  a  thing  as  being  a  little  too  religious  to  enjoy 
sin  and  yet  too  sinful  to  enjoy  religion.  A  backslidden 
Chistian  usually  keeps  up  the  forms  of  religious  ser- 


Cure  for  Backsliders.  107 

vices ;  but  he  has  no  heart  or  pleasure  in  them.  He  has 
the  duties  of  rehgion  without  its  dehghts.  The  back- 
slidden state  is  an  unhappy  state.  It  is  a  state  Hk**  that 
of  a  wanderer  away  from  home.  It  is  with  each  as  with 
the  prodigal  in  the  far  country. 

2.  The  backslidden  condition  is  one  zvhich  presents 
an  immediate  duty.  There  is  but  one  cure  for  this  con- 
dition of  spiritual  ill  health.  There  is  a  cure,  and  it  is  a 
very  plain  and  simple  one,  and  very  sure.  Let  an  il- 
lustration point  it  out,  for  it  is  much  like  that  method  in 
science  known  as  the  curing  of  sick  pearls.  What,  do 
pearls  get  sick  ?  Yes,  it  seems  that  these  beautiful  gems 
pine  and  lose  their  color  at  times,  and  can  be  restored  to 
health  only  by  a  prolonged  visit  to  their  ocean  home. 
At  the  foot  of  a  cliff  under  the  windows  of  the  castle  of 
Mirimar,  formerly  the  residence  of  the  Mexican  Em- 
peror Maximillian,  at  the  depth  of  eighty  feet  below 
the  surface  of  the  Adriatic,  is  a  kind  of  sage  fashioned 
by  divers  in  the  face  of  the  rock.  In  that  cage  are  some 
of  the  most  magnificent  pearls  in  existence.  They  be- 
long to  the  AchduchessRainer.  Having  been  left  unworn 
for  a  long  time,  the  gems  lost  their  color  and  became 
*'sick."  The  experts  were  unanimous  in  declaringr  th?" 
the  only  means  by  which  they  could  be  restorea  to  th^ii* 
original  brilliancy  was  by  submitting  them  to  a  pro- 
longed immersion  in  the  depths  of  the  sea.  They  have 
been  lying  there  for  a  number  of  years,  and  are  grad- 
ually but  surely  regaining  their  former  unrivalled  orie- 
cy. 

Back  into  the  communion  with  God ;  back  to  our  Bi- 
bles; back  to  the  "Christian's  native  air"  of  prayer  ;back 
to  ''first  principles,"  and  "first  love,"  and  "first  works" 


to8  The  Advantage  of  Seeking  the  Lord. 

back  to  renewed  immersion  in  these,  and  only  so,  can  we 
as  backslidden  Christians,  like  the  pearl,  regain  our  for- 
mer beauty  and  radiancy  and  usefulness  in  the  world. 

''Return!  Return!"  If  we  are  conscious  of  having 
backslidden  even  the  least,  let  us  delay  not  to  make  in- 
stant return  to  the  Shepherd  and  Bishop  of  our  souls, 
and  to  renewed  engagement  in  duty. 


The  Advantages  of  Scekingf  the  Lord. 


''They  that  seek  the  Lord  shall  not  ivant  any  good 
thing." — Ps.  34:10. 

This  Psalm  has  been  called  "The  Good  Man's  Song 
of  Triumph."  Recognizing  that  God  knows  best  what 
is  really  *'good"  for  us,  here  is  assurance  that  those 
who  "seek  the  Lord," 

1.  Shall  not  want  any  good  thing  connected  zvith 
their  salvation  and  acceptance  with  God. 

They  have  assurance  of  pardon,  adoption  as  child- 
ren, justification,  comfort,  and  help  from  the  Holy 
Spirit. 

2.  Shall  not  zvant  any  good  thing  necessary  for  their 
enjoyment,  protection  or  care. 

They  vv^ill  be  provided  with  needed  blessings — de- 
fended— delivered — guarded — kept. 

3.  Shall  not  want  any  good  thing  to  comfort  them 
in  darkness  and  trouble.  Will  be  given  God's  presence 
— word — love — sympathy — help. 

4.  They  shall  not  want  any  good  thing  to  support  in 
death  or  secure  their  safe  arrival  in  heaven.  (Seie 
Psalm  23.) 

There  is  the  greatest  possible  present  and  eternal  ad- 
vantage in  seeking  and  serving  the  Lord, 


Faithfulness.  109 

Faithfulness. 


"Moreover  it  is  required  of  stewards  that  a  man  be 
found  faithful/' — I  Cor.  4:12. 

1.  Faithfulness  implies,  first,  a  firm  adherence  to 
the  person  of  Christ.  It  means  loyalty.  It  is  required 
of  us  as  Christian  stewards  that  we  be  found  faithful 
and  loyal  to  our  Master,  The  whole  world  joins  in  ex- 
ecrating a  deserter.  He  is  hated  by  enemy  and  friend 
alike.  No  one  has  any  respect  for  the  Benedict  Arnolds 
and  Aaron  Burrs.  Their  names  are  hated  not  only  in 
America,  but  in  every  civilized  land.  What  is  wanted 
is  fidelity  to  Christ.  Like  the  Roman  soldier  taking 
the  oath  of  allegiance,  so  we  bind  ourselves  to  fight 
with  and  for  Him  even  unto  death, 

2.  This  fidelity  implies,  again,  a  careful  and  exact 
performance  of  the  duties  He  assigns  us. 

It  is  required  in  a  steward  that  he  be  found  faithful ; 
that  means  reliable  in  his  work.  That  is  a  prime  qual- 
ity in  aH  business  or  profesional  success.  Business 
houses  want  clerks  who  are  reliable.  Manufacturers 
want  men  who  are  reliable.  The  call  everywhere  is  for 
men  of  fidelity  and  reliability. 

In  a  terrible  gale  of  1851  the  beautiful  lighthouse  on 
Minot's  Ledge,  near  Boston,  was  destroyed.  Two  men 
were  in  it  at  the  time.  A  great  multitude  gathered  on 
the  shore  waiting  in  anxious  distress  to  witness  its  ex- 
pected fall.  But  every  hour  the  bell  tolled  the  time, 
and  constantly  the  light  shone  out  into  the  darkness 
to  warn  the  sailor  from  the  dangerous  spot.  No  wind 
could  silence  the  bell;  no  wave  extinguish  the  light. 
But  at  last  one  wave,  one  giant  wave,  mightier  than 


no  Faithfulness, 

all  the  rest,  rose  up  and  threw  its  arms  around  the 
tower  and  laid  it  low  in  the  sea.  Then  alone  was  the 
bell  silent.  Then  alone  did  the  light  cease  to  shine. 
Just  such  faithfulness  to  duty  as  was  shown  by  those 
lighthouse  keepers  is  the  fidelity  we  should  show  to  the 
duties  Christ  assigns  us. 

3.  This  fidelity  implies,  again,  firm  adhesion  to  the 
party  of  Christ. 

There  are  but  two  parties,  one  for,  one  against.  "Ye 
cannot  serve  God  and  mammon."  Be  loyal  to  the  peo- 
ple of  Christ,  the  Church  of  Christ,  the  cause  of 
Christ. 

4.  This  fidelity  implies  also  faithful  continuance  in 
well-doing. 

"Be  thou  faithful  unto  death,  and  I  will  give  thee  a 
crown  of  life."  There  is  nothing  in  the  history  of  Pom- 
peii that  invests  it  with  a  deeper  interest  than  the  spot 
where  a  soldier  of  Rome  displayed  a  most  heroic  fidel- 
ity. That  fatal  day  on  which  Vesuvius,  at  whose  feet 
the  city  stood,  burst  out  into  an  eruption  that  shook 
the  earth,  a  sentinel  kept  watch  by  the  gate  which  look- 
ed on  the  burning  mountain.  Amidst  the  fearful  dis- 
order the  sentinel  had  been  forgotten;  and  as  Rome 
required  her  sentinels,  happen  what  might,  to  hold  their 
posts  until  relieved  by  the  guard  or  set  at  liberty  by 
other  officers,  he  had  to  choose  between  death  and 
honor.  Pattern  of  fidelity,  he  stands  by  his  post !  Slow- 
ly but  surely  the  ashes  rise  on  his  manly  form;  now 
they  reach  his  breast,  and  now  covering  his  lips  they 
choke  his  breathing.  He  also  "was  faithful  unto 
death."  After  seventeen  centuries  they  have  found  his 
skeleton  standing  erect  in  a  marble  niche  clad  in  its 


Love  for  Our  Unseen  Savior.  iii 

rusty  armor,  the  helmet  on  his  empty  skull,  and  his 
bony  fingers  still  closing  upon  his  spear.  Be  thou,  fel- 
low Christians,  likewise  faithful  unto  death,  and  yours 
shall  be  a  crown  of  eternal  life  and  glory. 


Love  for  Our  Unseen  Saviour. 


"Whom  having  not  seen  ye  love."    i  Peter  i :  8. 

The  Christian  life  springs  out  of  a  personal  faith  in 
and  love  for  the  unseen  Christ.  The  apostle  who 
wrote  this  sentence  describes  a  state  of  mind  and  heart 
existing  among  the  scattered  Christians  throughout 
Asia  Minor.  Altho  he  had  himself  seen  the  Savior  of 
whom  he  spoke,  he  affirms  indirectly  that  sight  of  Jesus 
was  not  necessary  either  to  faith  or  love.  They  had 
never  seen  Him,  and  yet  they  loved  Him  and  rejoiced 
in  Him  with  a  ''joy  unspeakable  and  full  of  glory."  He 
undoubtedly  had  in  mind  our  Lord's  saying  to  Thomas, 
which  he  also  heard :  "Thomas,  because  thou  hast  seen 
me  thou  hast  believed;  blessed  are  they  that  have  not 
seen,  yet  have  believed."  These  scattered  Christians 
were  in  the  line  of  that  blessing  pronounced  upon  them 
beforehand  by  the  risen  Lord. 

L    TlIL  NATURE  OF  THIS  LOVE. 

I.  It  is,  as  we  have  said,  a  personal  attachment  to 
our  imseen  Lord.  It  is  not  the  accepting  of  Christian- 
ity as  a  system.  It  is  not  enough  that  we  believe  the 
record  concerning  Christ.  It  is  not  enough  that  we  are 
members  of  His  Church.  The  real  question  is.  How  do 
we  stand  related  to  Christ?  Do  we  love  Him?  Is  he 
dear  to  us?    Does    He    become    Husband,  Brother, 


112  Love  for  Our  Unseen  Savior. 

Friend?  We  ought  to  be  able  to  say,  "We  love  Him 
because  he  first  loved  us."  We  ought  to  be  able  to 
join  with  Paul,  who  exclaimed,  "Who  loved  me  and 
gave  himself  for  me." 

2.  "But,"  says  some  one,  "can  we  love  an  unseen 
Christ?"  There  are  some  who  think  such  love  impos- 
sible. They  say  it  is  unreasonable  to  expect  to  love  a 
person  we  have  never  seen.  But  this  is  a  mistake. 
Even  among  friends  such  love  exists.  We  know  of  a 
Brooklyn  lady  who  has  for  years  been  in  correspond- 
ence with  a  young  Japanese  girl,  and  both,  tho  sepa- 
rated by  thousands  of  miles,  and  tho  they  never  saw 
each  other,  and  never  expect  to  see  each  other  in  this 
world,  have,  thro  their  letters,  become  acquainted,  and 
formed  a  very  warm  attachment  for  each  other.  This 
has  come  about  entirely  by  correspondence.  No  one 
would  be  impressed  by  the  natural,  spontaneous  and 
unstudied  expression  of  this  attachment  on  the  part  of 
the  Japanase  girl;  showing  unmistakably  that  her  let- 
ters come  from  her  heart  and  that  she  has  a  sincere  and 
deep  affection  for  her  unseen  friend  in  this  country. 
Here  we  have  a  beautiful  example  of  affection  toward 
an  unseen  human  friend.  If  we  can  believe  in  the  ex- 
istence of  an  earthly  friend  and  that  friend  is  worthy 
of  tender  and  grateful  affection,  as  we  certainly  can, 
where  is  the  difficulty  in  believing  in  the  existence  of 
our  heavenly  Friend,  who  is  Christ  the  Lord,  who  once 
bore  our  sins  in  His  own  body  on  the  tree  and  loves  us 
with  an  everlasting  love? 

We  know  of  an  officer  in  one  of  our  churches  who 
corresponded  with  a  young  colored  girl  in  a  Southern 
school,  and  became  as  interested  in  her  and  as  warm- 


Love  for  Onr  Unseen  Savior.  113 

ly  attached  as  he  doubtless  would  have  been  had  he  met 
her  face  to  face.  The  love  of  the  blind  is  a  strong  love, 
tho  all  their  friends  are  unseen.  It  is  an  added  delight 
to  think  of  our  religion  as  a  personal  love  for  the  un- 
seen Savior. 

II.  What  are  some  of  the  signs  of  this  love? 

1.  One  of  the  earliest  is  a  deed  of  solemn  dedication. 
First,  somewhere  in  private,  in  the  presence  of  God 
alone,  these  vows  are  made.  It  is  something  personal 
and  private  which  has  to  do  only  with  God  and  one's 
self.  But  very  soon  there  follows  a  public  dedication. 
The  order  is  first  to  accept  God  and  then  to  avow  God. 
Joseph  of  Arimathea  was  not  long  *'a  disciple  secret- 
ly." Like  with  him,  so  with  us;  soon  a  time  of  testing 
will  come,  and  when  the  time  comes  we  must  openly 
confess  Christ  as  our  Lord. 

2.  Another  sign  is  carefulness  not  to  offend  or  grieve 
him.  This  same  is  a  sign  of  a  earthly  love.  We  have 
reason  to  question  our  love  for  a  friend  if  we  are  not 
watchful  lest  w^e  wound  him.  We  may  well  question 
our  love  for  Christ  if  we  carelessly  grieve  Him. 

3.  A  further  sign  is  a  glad  and  zvilli}ig  obedience  to 
His  commandments.  If  we  love  we  will  gladly  obey. 
His  commandments  will  not  seem  hard  to  keep. 

4.  Another  sign  is  a  readiness  to  defend  Him 
against  His  foes.  Loyalty  leads  us  to  stand  up  for  a 
human  friend  when  he  is  unkindly  assailed.  Loyalty 
to  Christ  will  make  us  strong  in  defence  of  Him  and 
His  honor. 

5.  Still  another  sign  is  a  constant  desire  to  promote 
His  cause.  We  may  test  ourselves  by  these,  tho  there 
are  many  other  ways  of  showing  love 


114  The  Wisest  Work  in  the    World. 

The  Wisest  Work  in  the  World. 


''He  that  winneth  souls  is  zvise.'' — Prov.  ii  :^o. 

Some  one  inquired  of  Dr.  Lyman  Beecher  in  his  old 
age,  "Doctor,  yon  know  many  things,  but  what  do  you 
think  the  main  thing."  The  sturdy  old  hero  of  forty 
revivals  answered,  "It  is  not  theology;  it  is  not  contro- 
versy; it  is  saving  souls." 

Truer  words  were  never  uttered.  They  are  good 
words  for  us  to  listen  to  in  these  days;  and  still  more 
especially  at  this  opportune  season  of  the  year.  For 
where  is  the  true-hearted  Christian  who  will  deny  that 
Dr.  Beecher  was  right,  and  that  saving  souls  is  indeed 
the  wisest  work  in  the  world. 

I.  On  God's  oivn  authority  ive  can  say  that  "He  that 
wiuneth  souls  is  wise." 

It  is  a  wise  thing  to  do  and  wise  men  do  it.  What- 
ever our  occupation  in  life,  whether  merchant  or  me- 
chanic, physician  or  farmer,  we  have  but  one  business 
in  the  world,  that  which  was  Paul's,  that  which  was 
Christ's,  the  business  of  saving  men.  True,  Paul,  had 
his  trade  and  worked  at  it;  but  it  did  not  fill  his  heart 
and  head  and  hands.  When  he  said,  "This  one  thing 
I  do,"  the  business  he  referred  to  was  not  tent-making 
but  soul-saving.  While  the  first  was  important,  the 
second  was  the  "main  thing." 

So  we  arc  taught  in  God's  word  that  it  is  the  mission 
of  every  one  who  knows  and  loves  the  Savior  to  win 
others  to  His  service.  "Go  work;"  "Go  preach;"  "Go 
teach;"  "Let  him  that  heareth  say,  Come."  These  are 
the  watchwords.  Have  you  heard?  Then  say 
*'Come,"    There  is  no  disciple  of  Christ,  no  matter  how 


The  Wisest  Work  in  the   World.  115 

feeble,  no  matter  how  lowly,  no  matter  how  young, 
who  ought  not  distinctly  to  propose  it  to  himself  as  an 
aim  never  to  be  lost  sight  of.  that  he  will  lead  other 
souls  to  the  foot  of  the  Cross. 

2.   The  ivork  ivc  arc  to  do  is  rescue  li'ork. 

It  is  not  enough  for  any  Christian  simply  that  he  is 
saved ;  he  must,  in  turn,  be  striving  also  to  save  others. 
Mr.  Moody  tells  us  of  one  day  seeing  a  steel  engraving 
which  pleased  him  very  much.  He  says,  "I  thought  it 
was  the  finest  thing  I  had  ever  seen,  at  the  time,  and  I 
bought  it."  It  was  the  picture  of  a  woman  coming  out 
of  the  water  and  clinging  with  both  hands  to  the  Cross 
of  Refuge.  ''But  afterwards,"  he  goes  on  to  say,  "I 
saw  another  picture  that  spoiled  this  one  for  me  en- 
tirely— it  was  so  much  more  lovely.  It  was  a  picture 
of  a  person  coming  out  of  the  dark  waters  with  one 
arm  clinging  to  the  Cross,  but  with  the  other  she  was 
lifting  some  one  else  out  of  the  waves." 

Yes,  "saved"  is  good,  but  we  will  all  agree  that 
"saved  and  saving"  is  a  far  better  and  nobler  picture 
of  true  Christian  Hfe.  Saved  and  saving!  Keeping  a 
firm  hold  upon  the  Cross  ourselves,  but  striving  ever  to 
lift  our  souls  from  the  dark  billows  of  sin  that  beat  on 
the  dangerous  coast  of  eternity.  Poor,  week  and  feeble 
men  and  women  that  we  are,  God  wall  use  us  if  we  are 
willing.  He  has  sent  no  angels  to  make  known  and 
offer  His  Gospel.  So  far  as  we  can  see,  it  is  God's  plan 
to  save  the  world  thro  man's  efforts  for  men.  To  be 
sure  we  cannot  convert  men  but  teling  them  the  Gos- 
pel and  persuading  them  to  accept  it  is  our  work ;  con- 
versation is  God's  work ;  but  if  we  do  our  part  God  will 
do  His. 


ii6  The  Wisest  Work  in  the  World, 

3.  The  opportunities  are  many. 

What  our  churches  need  is  that  life-saving,  vitaliz- 
ing fire  of  God's  Holy  Spirit  which  will  arouse  every 
individual  Christian  to  earnest,  consecrated  personal 
work.  "Every  Church  a  Band  of  Missionaries,"  is  the 
title  of  a  tract.  We  have  not  read  the  tract,  but  the 
title  is  very  suggestive.  A  good  deal  has  been  said  of 
late  about  the  importance  of  having  able  ministers  in 
our  pulpits,  and  no  doubt  it  is  important.  But  would 
it  not  be  well  to  call  the  attention  of  the  members  of  our 
churches  to  the  fact  that  it  is  even  more  important  that 
they  should  be  able  workers,  than  that  they  should  have 
able  pastors;  especially  such  as  fill  the  popular  idea  of 
men  unusually  gifted  as  public  speakers  and  sermon- 
izers?  Only  as  our  churches  become  bands  of  ''able 
workers,"  in  fact,  only  as  the  rank  and  file  of  our 
Christian  membership  become  enlisted  in  active  ser- 
vice for  Christ,  will  His  Kingdom  advance  as  it  ought. 
"Give  me,"  exclaimed  Wesley,  "one  hundred  men  who 
fear  nothing  but  God,  hate  nothing  but  sin,  and  are  de- 
termined to  know  nothing  among  men  but  Christ  and 
Him  crucified,  and  I  will  set  the  world  on  fire."  This 
at  least  we  know,  that,  in  the  existing  churches  of  to- 
day, if  every  hundred  members  were  a  hundred  such 
workers,  burning  with  the  fire  of  a  zeal  kindled  by 
Christ's  love,  we  might  exclaim,  "The  Kingdom  of  God 
is  at  hand."  Let  us  be  up  and  doing.  It  is  God's  most 
urgent  command,  "Go  work  to-day  in  my  vineyard." 
God  will  use  us.  Men  are  the  messengers.  Reward  is 
sure,  present  and  eternal.  "He  that  winneth  souls  is 
wise."  Wise !  It  is  the  greatest,  grandest,  wisest  work 
in  the  world ;  for  "they  that  be  wise  shall  shine  as  the 


God  is  Love.  117 

brightness  of  the  firmament,  and  they  that  turn  many 
to  righteousness  as  the  stars  for  ever  and  ever." 


God  is  Love. 


God  is  love.    John  4:  16. 

Sweet  and  precious  fact  is  it  that  God  is  love.  "God 
is  love,  and  God  loves  me" — this  is  enough  to  make 
any  soul  shout  aloud  for  joy. 

1.  Notice,  that  this  love  of  His  is  a  communicating 
love.  His  love  is  not  a  dumb  or  silent  thing.  Love 
seeks  expression ;  so  is  it  with  God's  love.  It  is  a  speak- 
ing love.  He  expresses  himself  to  us  in  his  works. 
"The  heavens  declare  his  glory  and  the  firmament 
showeth  his  handywork.  Day  unto  day  uttereth  speech, 
and  night  unto  night  showeth  knowledge.  There  is 
no  speech  nor  language  where  their  voice  is  not 
heard."  He  expresses  himself  to  us  by  the  inner  work- 
ings of  conscience  and  of  his  Spirit.  But  he  expresses 
himself  especially  thro  his  Word,  which  is  a  letter — a 
series  of  leters,  of  love  to  us.  None  of  us  can  overesti- 
mate the  importance  of  the  fact  that  our  God  is  not  a 
silent  God. 

2.  His  is  a  guiding  and  wisely  controlling  love.  We 
are  astray,  but  he  does  not  leave  us  to  wander.  We 
come  to  the  "parting  of  the  ways"  and  know  not  which 
road  to  take,  and  he  directs  us.  We  lack  wisdom  and 
he  teaches  us.  We  cannot  make  plans  for  ourselves 
and  he  makes  plans  for  us.  We  cannot  understand 
the  changing  scenes  and  intricacies  of  life,  but  he  does 
understand  and  "makes  all  things  work  together  for 


Ii8  God  is  Love. 

our  good."  He  is  our  all-skilled  Pilot.  Let  us  not 
meddle  with  the  chart  or  compass,  but  do  our  duty  in 
our  places,  and  let  Him  guide.  He  knows  every  rock 
that  endangers,  every,  every  reef  that  rises  in  the  way. 
He  knows  the  channel  of  safety,  too,  and  by  and  by,  if 
we  let  him  have  his  way  with  us,  will  bring  us  into 
our  desired  haven. 

3.  He  is  a  help  rendering  love.  We  are  weak.  Alone 
we  are  sure  to  fail.  But  de  does  not  let  us  fail.  He 
puts  grace  into  our  hearts  and  strength  into  our  souls. 
Temptation  comes  and  he  fortifies  us  against  it.  Trials 
come  and  he  makes  his  grace  sufficient  for  us.  Testing 
times  come  and  he  says,  "Fear  not;  I  will  help  thee; 
yea,  I  will  strengthen  thee;  yea,  I  will  uphold  thee  with 
the  right  hand  of  my  righteousness." 

4.  His  love  is  an  unchanging  love.  It  is  related  that 
a  certain  man  placed  on  one  of  his  buildings  a  weather- 
vane,  upon  which  were  inscribed  the  words,  **God  is 
love."  Some  one  criticized  him,  saying,  "You  have 
placed  an  im.mutable  truth  on  a  very  changeful  thing." 
"No,  it  is  all  right,"  he  replied,  "it  means  that  God  is 
love  whichever  way  the  wind  blows."  Yes,  it  is  a  glad 
fact  that  his  is  a  love  that  can  be  depended  on  in  every 
condition  of  circumstances  of  life. 

What  blessed  results  would  grow  out  of  the  fact  if 
everywhere,  the  world  over,  we  could  get  men  to  real- 
ize that  God  is  love.  It  would  soften  the  hearts  of  all 
the  sinning.  It  would  cause  to  yield  all  who  are  resist- 
ing. It  would  cheer  the  lonely,  comfort  the  sorrowing 
and  fill  us  with  joy  and  peace  in  believing.  Let  us  try 
to  get  into  our  own  minds  and  the  minds  of  others  a 
■definite  conception  of  this  supreme  fact,  that  God  is 


Does  Godliness  Pay?  119 

Docs  Godliness  Pay? 


''Godliness  is  profitable,  etc."     i  Tim.  4 :  8. 

Religion  is  an  appeal  to  common  sense.  It  comes  to 
us  and  asks  our  acceptance  of  it  on  the  grounds  of  en- 
lightened self  interest.  It  asks  it  on  other  grounds  and 
higher  grounds,  but  it  asks  it  on  this  ground,  too.  Will 
it  pay  ?  Christ  endorsed  that  way  of  looking  at  it  when 
He  said :  "What  shall  it  profit  a  man,"  etc  ?  In  one 
sense,  religion  is  business.  It  asks  us  to  get  our  ac- 
count books,  to  study  the  prices  current,  to  question  on 
the  probabilities  of  profit  and  loss  and  decide  whether 
it  will  pay  us  to  purchase  ''the  pearl  of  great  price." 
It  asks  us  to  use  the  same  shrewdness  we  would  in 
temporal  investments.  Does  it  pay  to  invest  in  re- 
ligion ? 

I.  First    let    us  consider   this    question    from    the 

STANDPOINT   OF   THE   LIFE   THAT    NOW    IS.       Is    the   text 

true?     Is  godliness  profitable  for  the  present? 

1.  How  is  it  in  this  life  about  sin?  Does  sin  pay? 
Five  years  ago  a  young  man  paid  ten  cents  for  a  cup 
of  strong  drink.  It  seemed  pleasant.  He  only  spent 
a  few  cents  for  a  whole  night's  enjoyment.  That 
seemed  cheap  and  profitable.  Was  it?  Look  at  him 
now,  a  poor,  wretched,  ragged  outcast.  His  sins  have 
cost  him  health,  happiness,  character,  love,  a  father's 
tears,  a  mother's  broken  heart,  and  all  hope  for  the 
future.  Did  it  pay?  'The  way  of  the  transgressor  is 
hard."  It  is  always  so,  and  in  regard  to  all  kinds  of 
sin.  If  there  is  any  one  thing  in  all  God's  universe  that 
does  not  pay  and  never  can  be  made  to  pay  it  is  sin. 

2.  But  how  is  it  for  this  life  about  godliness.    Does 


I20  Does  Godliness  Pay? 

it  pay?    Indeed,  does  anything  pay  so  well? 

a.  It  pays  from  a  business  standpoint.  Godliness 
makes  a  man  honest,  and  it  is  even  a  maxim  of  worldly 
success  that  "honesty  is  the  best  policy."  Godliness 
makes  a  man  industrious  and  earnest.  And  these  are 
two  of  the  highest  qualities  for  temporal  advancement. 
Godliness  makes  a  man  firm  and  decided.  It  gives  him 
qualities  that  enable  him  to  say  yes  when  he  ought  to 
say  yes,  and  stick  to  it,  and  say  no  when  he  ought  to 
say  no,  and  mean  it.  Simply  from  the  standpoint  of 
wordly  success  godliness  pays.  As  a  rule  Christian 
homes  are  more  comfortable  than  those  that  are  not 
Christian;  children  are  better  fed,  better  trained,  and 
love  surrounded.  "I  have  been  young  and  now  am  old, 
yet  have  not  I  seen  the  righteous  forsaken  nor  his  seed 
begging  bread." 

b.  It  pays  in  peace  of  mind.  "My  peace  give  I  unto 
you." 

c.  It  pays  in  positive  joy.  "That  your  joy  may  be 
full."  Ask  any  Christian  which  part  of  his  life  con- 
tained more  joy,  before  he  became  a  Christian  or  after. 

d.  It  pays  in  hope.  What  is  life  without  hope?  It  is 
like  sailing  without  any  harbor  in  view.  It  is  drifting, 
and  drifting  is  the  most  unhappy  kind  of  life. 

II.  Secondly,  let  us  consider  the  question  from  the 

STANDPOINT  OF  THE   LIFE  THAT  IS   TO   COME. 

I.  How  is  it  in  the  life  that  is  to  come  with  those  who 
follow  sin?  Suppose  there  were  no  punishment  for 
sin  except  its  own  punishment  in  the  law  of  the  solidi- 
fication of  character;  were  that  not  punishment,  in- 
deed ?  But  we  are  taught  to  believe  that  there  is  other 
punishment  for  sin.    There  is  the  gnawing  of  remorse. 


Some  Soldier  Qualities  for  Christians.  121 

There  is  the  conscious  degradation  of  finding  our- 
selves fitted  only  for  association  with  evil.  There  is 
the  sense  of  God's  displeasure.  These  are  enough  let 
alone  the  possibility  of  direct  inflictions  of  justice  on 
account  of  the  violations  of  divine  law. 

2.  How  is  it  about  the  life  that  is  to  come  for  the 
godly?  Consider  only  the  meaning  of  these  three 
words,  God,  Heaven,  Eternity. 


Some  Soldier  Qualities  for  Christians. 


"Fight  the  good  fight  of  faith/'     i  Tim.  6:  12. 

Religion  is  an  appeal  to  the  hero  qualities  in  a  man 
or  woman.  The  Christian  life  is  not  a  thing  to  be  en- 
tered into  lightly  or  with  the  thought  of  ease.  We 
shall  not  be  carried  to  the  skies  on  flowery  beds  of 
ease.    No,  we  must  fight  if  we  would  reign. 

But  it  is  a  "good  fight ;"  that  is,  it  is  a  fight  in  a  good 
cause  and  worthy  of  our  effort.  It  is  a  happy  thing  also 
that  it  is  so  much  easier  to  fight  when  we  know  that  the 
cause  is  a  good  one. 

What  are  some  of  the  special  qualities  a  soldier  must 
possess  in  order  to  fight  well  ?  Let  us  think  of  some  of 
them,  that  we  may  be  led  to  exercise  them. 

I.  The  first  we  mention  is  self-denial. 

1.  On  one  side,  self  denial  means  simply  the  giving 
up  of  self,  as  does  a  soldier  when  he  enlists.  The  Chris- 
tian gives  up  himself.  With  this  he  also  gives  up  sel- 
fishness and  self-indulgence  and  sin.  The  athlete  de- 
nies himself  harmful  luxuries  that  he  may  be  strong. 

2.  But  self-denial  has  a  positive  side.     It  thinks  of 


122  Some  Soldier  Qualities  for  Christians. 

the  god  of  others.  It  is  not  easy  for  the  soldier  to  en- 
Hst  and  leave  behind  home  and  friends  and  personal  in- 
terests. But  he  gives  them  up  for  the  good  of  his  coun- 
try. The  missionary  going  to  China  must  practice  much 
self-denial  in  these  directions.  But  he  is  thinking  of 
the  salvation  of  souls.  There  is  plenty  of  room  in  the; 
Christian  life  to  display  this  soldier  virtue  of  self- 
denial.  It  is  a  quality  we  all  need  in  order  to  fight  the 
good  fight  of  faith. 

II.  A  second  quality  which  the  good  soldier  must 

possess  is  COURAGE. 

The  Christian  life  is  a  moral  conflict  which  calls  for 
courage  of  the  highest  type.  For  a  young  man  to  throw 
up  a  lucrative  position  rather  than  connive  at  dis- 
honesty, or  engage  in  a  wrong  transaction,  is  not  an 
easy  thing  to  do.  For  a  young  woman  to  keep  always 
to  high  ideals  and  scorn  to  do  anything  that  will  com- 
promise her  Christian  character  requires  courage. 
Some  of  these  things  take  as  much  courage  as  it  did 
for  Knox  to  defy  kings  or  for  Luther  to  face  the  ana- 
themas of  Rome. 

III.  A  third  necessary  quality  a  good  soldier  must 

possess  is  THE  SPIRIT  AND  HABIT  OF  OBEDIENCE. 

The  Christian  soldier's  true  attitude  toward  the  Cap- 
tain of  his  salvation  is  this:  "Speak,  Lord,  for  thy 
servant  heareth ;"  or  this,  "Lord,  what  wilt  thou  have 
me  to  do?"  or  this,  "Here  am  I,  send  me."  It  is  the 
attitude  of  quick,  instant,  unquestioning,  affectionate 
obedience. 

And  such  obedience  is  born  only  of  personal  devo- 
tion. This  is,  indeed,  the  heart  of  the  whole  matter. 
The  measure  of  our  self-denial,  courage  and  obedience 


IVork  as  a  Means  of  Grace.  123 

will  depend  upon  the  measure  of  our  devotion  to  the 
Captain  of  our  Salvation.  No  v^onder  that  men  who 
earned  the  love  and  personal  loyalty  of  their  soldiers, 
like  Howard,  and  Nelson,  and  Havelock,  and  Phil 
Sheridan,  and  Grant,  won  so  many  batles.  How  in- 
fiinitely  worthy  is  our  Leader !  How  sincerely  should 
we  love  Him  !  How  devotedly  should  we  follow  Him ! 
How  valiantly  and  bravely  should  we  battle  in  His 
cause !    "Fight  the  good  fight  of  faith  !" 


Work  as  a  Means  of  Grace. 


"And  because  he  zcas  of  the  same  craft,  he  abode 
with  them,  and  wrought,  for  by  occupation  they  zvere 
tent-makers/'    Acts.  18:3. 

Among  the  Jews  in  early  times,  it  was  customary  to 
teach  all  their  children  the  full  details  of  some  useful 
calling.  It  is  recorded  as  a  saying  of  one  of  the  wisest 
of  the  rabbis  that  "he  who  would  not  bring  his  son  to 
a  trade  was  as  if  he  forced  him  to  be  a  thief."  Christ's 
disciples  vv-ere  workingmen.  Christ  himself  was  a 
carpenter.  Here  we  see  that  Paul  was  a  tent-maker. 
Work  is  honorable.  It  may  also  be  very  wholesome, 
and  usually  is. 

I.  SOME  Fx\CTS  IN  REGARD  TO  PAUL's  CONDUCT  AS  A 
WORKER. 

I.  Paul  chose  a  decent  and  reputable  calling.  No 
one  can  doubt  that  tent-making  was  above  reproach 
as  a  business.  Some  occupations  in  which  men  engage 
today  are  neither  decent  or  honorable — saloon-keeping, 
the  blood-sucking  of  the  money  "brokers"  who    take 


124  Work  as  a^Means  of  Grace. 

mortgages  on  the  household  goods  of  the  poor,  those 
who  rent  shaky,  unwholesome  tenements,  etc. 

2.  Paul  sought  consistent  companionship  in  his  bus- 
iness. Aquila  and  Priscilla  were  intelligent,  high- 
minded  and  companionable  to  this  man  of  God. 

Bad  companions,  ill-natured  partnerships,  have 
wrecked  many  a  business.  People  of  honesty  and  sim- 
ilar religious  tastes  naturally  drift  together.  They 
may  be  mutually  helpful,  as  were  these  tent-makers  in 
Corinth.  Doubtless  they  were  agreed  on  making  good 
tents,  in  closing  their  store  on  the  Sabbath,  etc.  We 
know  that  Paul  did  no  Sabath  work,  for  we  are  told 
that  ''he  reasoned  in  the  synagog  every  Sabbath  and 
persuaded  the  Jews  and  the  Greeks. 

3.  Paul  fotmd  opportunities  to  do  good  when  hard- 
est at  work.  Probably  he  was  the  means  of  the  conver- 
sion of  Aquila  and  Prrscilla,  and  we  know  that  they 
became  so  spiritually  intelligent  that  afterwards  he 
sent  the  young  and  eloquent  Apollos  to  them  to  be  "in- 
structed more  perfectly  in  these  things,"  before  he  was 
to  start  out  to  preach.  They  conducted  the  first  New 
Testament  theological  seminary. 

II.    SOME    ADVANTAGES    GROWING    OUT    OF    THE    FACT 

OF  Paul's  laboring  with  his  hands. 

1.  It  put  him  alongside  the  people  and  in  sympathy 
zvith  them.  There  are  "way- up"  workers  for  Christ 
who  can  do  little  on  account  of  the  lack  of  placing 
themselves  near  those  they  would  help. 

2.  This  contact  with  the  people  enabled  Paul  to  ap- 
preciate their  needs  and  hozv  to  meet  them.  This  prin- 
ciple lies  back  of  all  the  College  Settlements  and  work 
of  such  institutions  as  Hull  House,  Chicago,  Teynbee 


iVork  as  a  Means  of  Grace,  125 

Hall  and  Mansfield  House,  London.  It  is  not  always 
the  fault  of  the  poor  that  they  do  not  get  along  better. 
They  do  not  know  how.  They  can  be  taught  by  those 
who  can  and  will  take  the  necesary  steps  to  learn  and 
appreciate  their  needs. 

3.  Paul's  work  in  Corinth  evidently  brought  cure 
for  the  dcspojidciicy  he  zvas  in  zvlien  he  came  there. 
Coming  from  Athens  where  he  had  such  ill  success,  he 
said,  *T  came  to  you  in  weakness,  and  fear,  and  much 
trembling."  Anyway  we  know  that  there  is  good  cheer 
in  work — not  in  worry,  but  in  work.  The  London 
physician  told  his  rich  patient:  "Live  on  three  shillings 
a  day  and  earn  it/\  Work  is  wholesome  for  an  indi- 
vidual. It  is  wholesome  also  for  a  church.  There  is 
nothing  like  exercise  to  keep  people  warm  and  well. 

4.  Paul's  word  deepened  his  personal  love  for 
Christ.  This  was  because  he  did  his  business  for 
Christ  and  in  his  name.  Business  is  a  means  of  grace 
when  the  underlying  motive  for  its  doing  is  love  for 
Christ  and  a  purpose  to  do  his  will  in  the  spot  where  he 
has  placed  us.  "Prayer  and  provender  hinder  no  man's 
journey."  There  is  no  such  thing  as  being  too  busy  for 
religion.  But  there  is  such  a  thing  as  living  so  that 
''whether  we  eat  or  drink  or  whatsoever  wt  do  all  shall 
be  done  to  God's  honor  and  glory." 

Let  us  not  think  unkindly  of  our  toil.  We  would 
soon  weary  of  idleness.  Honest  work  is  a  blessing  and 
may  be  a  real  means  of  grace. 


126  Christ  Raising  the  JVidow*s  Son. 

Christ  Raising;  the  Widow^s  Son. 


"And  it  came  to  pass  the  day  after,  that  He  went  into 
a  City  called  Nain."  etc.    Luke  7:  11-15. 

This  miracle  shows  Christ  as  a  central  figure  and 
emphasizes  certain  aspects  of  His  nature. 

1.  It  shows  His  supernatural  knozvlcdge.  How 
natural  it  is  with  us  all  when  we  find  ourselves  or  others 
in  great  distress  or  anxiety,  like  the  Psalmist,  to  ask 
the  question:  "Doth  God  know?"  How  often  is  our 
poor,  feeble  faith  ready  to  wonder  if  God  really  knows 
how  poor  we  are,  how  greatly  tempted  we  are,  how 
sorely  afflicted,  or  in  what  bitter  anxiety  we  are.  And 
what  a  comfort  it  is,  then,  to  be  assured  that  He  does 
see  and  know  and  understand  all  about  us.     Chn-i 

knew  of  that  death  far  over  in  Nain,  understood  en- 
tirely the  poor  widow's  circumstances,  and  timed  His 
visit  to  the  city  in  order  to  meet  that  funeral  procession. 
Not  only  does  Christ  see  and  know,  but  He  cares. 

2.  We  see  here  revealed  Chrisfs  sympathy.  Jesus 
met  the  procession.  He  saw  it  all,  and  felt  it  all,  and 
His  heart  went  out  in  compassion  toward  that  poor, 
afflicted  mother.  No  sigh  or  tear  ever  fails  to  awaken 
a  S3mpathetic  response  in  His  great,  tender  heart.  It 
was  true  then.  It  is  true  now.  ''We  have  not  a  High 
Priest  who  cannot  be  touched  with  a  feeling  of  our  in- 
firmities." 

3.  The  incident  reveals  also  Christ's  authority. 
Tho  He  was  a  stranger,  yet  when  Christ  came  and 
touched  the  bier  the  bearers  felt  in  some  strange  way 
that  He  possessed  authority,  and  they  "stood  still" — 
submitted  at  once  to  His  will. 


Christ  Raising  the  Widow's  Son.  127 

4.  Above  all,  the  incident  reveals  His  almighty 
pozver.  It  is  easy  for  one  of  us  to  say,  "Weep  not,"  to 
a  broken-hearted  fellow-creature,  but  hard  for  us  to 
dry  up  the  tears.  Jesus  did  both.  We  see  how  quick- 
ly he  turned  grief  into  gladness  by  giving  back  the 
dead  boy  to  his  mother.  "Young  man,"  He  exclaimed, 
"I  say  unto  thee,  rise."  That  voice  was  one  mighty  in 
operation.  At  once  "he  that  was  dead  sat  up  and  be- 
gan to  speak."  Death  relinquished  his  prey  in  the  pres- 
ence if  his  Conqueror.  Christ  came  to  abolish  death 
and  bring  life  and  immortality  to  light, 

a.  Let  us  see  in  this  miracle  a  pledge  of  that  solemn 
event  the  general  resurrection.  The  same  power  that 
here  raised  one  dead  person  can  and  will  raise  all  man- 
kind at  the  appointed  time.  All  things  are  equally  easy 
to  Him,  for  all  power  is  given  unto  Him.  "They  that 
are  in  their  graves  shall  hear  His  voice  and  shall  come 
forth.    Death  shall  be  swallowed  up  in  victory. 

b.  We  may  take  this  miracle  also  as  a  parable  of  re- 
demption. Many  about  us  are  dead  in  sin.  Many  a 
mother  weeps  more  bitterly  to-day  over  her  wandering 
boy  than  if  she  were  following  him  to  the  tomb.  The 
one  great  need  of  those  dead  in  sin  is  the  life  of  which 
Christ  alone  is  the  source.  In  Him  is  life.  He  can 
raise  to  a  new  life  souls  that  now  seem  dead  in  world- 
liness  and  sin.  Let  us  never  despair  of  any  soul.  Let 
us  pray  for  our  children  and  faint  not.  There  may  be 
young  men  and  young  women  who  seem  long  travel- 
ing in  the  way  to  ruin;  but  let  us  pray  on.  Who  can 
tell  but  He  who  met  the  funeral  at  the  gates  of  Nain 
may  yet  meet  our  unconverted  one,  and  say  with  al- 
mighty power,  "Young  man,  arise." 


128  The  Security  of  Believers. 

The  Security  of  Believers. 


''And  we  knozv  that  all  things  work  together  for 
good  for  them  that  love  God."    Rom.  8 :  28. 

It  is  one  of  the  luxuries  of  Christian  faith  to  believe 
that  all  things  are  coming  out  right.  There  is  far  too 
wide-spread  a  feeling  among  men  that  things  will 
come  out  wrong.  But  these  are  pessimists,  and  Chris- 
tians should  be  optimists.  To  know  that  the  great  tides 
of  life  are  working  toward  God  gives  us  a  sense  of  se- 
curity and  much  spiritual  enjoyment. 

The  words  of  this  text  give  us : 

1.  Confidence  that  the  machinery  of  God's  control 
is  managed  safely.  "All  things  work  together."  Prov- 
idential events  are  like  the  cogs  of  a  machine  which  so 
fit  that  the  desired  result  is  reached.  They  tell  us  that 
in  Geneva,  Switzerland,  is  a  watch  factory,  the  largest 
in  the  world,  employing  three  thousand  persons.  One 
will  work  on  one  part,  and  another  on  another  part, 
but  when  from  every  department  of  the  factory  the 
pieces  are  put  togther,  the  result  is  a  perfect  time- 
piece. So  we  may  know  that  God  is  controlling  and 
guiding  our  lives,  and  all  things,  to  bring  out  a  per- 
fect result. 

2.  Assurance  of  present  blessing. 

The  hope  that  we  have  is  not  simply  that  good  will 
come  to  us  by  and  by,  but  this  providential  control  of 
God  is  bringing  our  highest  present  good.  It  is  cer- 
tainly a  comfort  to  go  about  with  the  consciousness 
that  all  things  are,  day  by  day,  working  for  our  good. 

3.  Self-possession. 

\V^  haye  re^l  bravery  in  going  forward  in  duty 


The  Security  of  Believers.  129 

when  we  know  that  God  is  overarching  our  Hves. 

4.  Enjoyment  of  our  ivork. 

It  is  not  work,  but  worry,  that  kills.  Someone  has 
asked  the  question :  "Why  is  it  that  a  little  child  can 
run  about  from  morning  until  night  without  ever 
seeming  to  get  tired?  If  sleep  gets  him  at  all,  it  has 
to  catch  him  on  the  fly?"  But  the  answer  is  that  the 
child  does  its  work  and  lets  the  father  take  the  worry. 
If  we  would  live  life  in  that  way,  we  would  find  much 
more  enjoyment  and  our  work  would  not  weary.  Let 
us  do  the  work  and  let  our  Heavenly  Father  take  the 
worry. 

5.  Courage  to  hear  hardships. 

If  we  only  understood  the  meaning  of  God's  deal- 
ing with  us  we  would  never  complain.  The  block 
of  marble  may  not  understand  why  it  must  be  chipped 
and  chiseled  and  polished,  but  the  finished  figure 
shows  the  wisdom  of  the  artist.  When  we  are  con- 
scious that  God  is  controlling  our  lives  and  making  all 
things  work  together  for  good,  we  bear  the  discipline, 
rejoicing  in  the  fact  that  our  light  afflictions  which 
are  but  for  a  moment,  will  work  out  for  us  a  far  more 
exceeding  and  eternal  weight  of  glory. 

6.  Makes  ns  cheerful  Christians. 

As  we  view  history  we  have  the  consciousness  that 
God  is  controlling  and  is  bringing  about  his  good  will. 
As  we  look  upon  our  own  lives  we  have  the  same 
cheerful  hope  that  he  is  making  all  things  work  to- 
gether for  our  good,  and  this  fills  us  with  delight  and 
good  cheer. 

Let  us,  like  Paul,  maintain  this  belief  as  a  positive 
conviction.     "We  know."     We  know  that  all  things 


130  ChrisVs  Redeeming  Love. 

work  together  for  good.  As  a  parent  you  send  your 
child  to  school.  The  child  sees  no  good  that  can  come 
of  it.  You  do.  Some  of  life's  tasks  are  done  in  tears, 
but  God  makes  them  work  out  our  eternal  good. 

Let  us  be  convinced  as  Paul  that  all  things  "work 
together"  for  good.  This  means  our  poverty  as  well 
as  our  prosperity.  This  means  our  losses  as  well  as 
our  gains.  To  be  siire,  we  should  never  forget  that 
this  is  a  conditional  promise.  It  does  not  say  that  all 
things  work  together  for  good  for  everybody,  but  all 
things  work  together  for  good  ''for  them  that  love 
God." 


Christ's  Redecmingf  Love. 


''In  Whom  zve  have  redemption  thro  His  blood,  the 
forgiveness  of  sins  according  to  the  riches  of  His 
grace."    Eph.  i :  7. 

Redemption  is  the  most  glorious  work  of  God.  It 
is  greater  than  His  work  of  creation.  Paul  delighted 
to  dwell  upon  this  theme.  The  reason  was  that  he  him- 
self had  experienced  Christ's  redeeming  love.  He  had 
been  redeemed  from  the  error  of  his  ways,  from  the 
curse  and  bondage  of  the  law,  washed  in  Christ's 
blood,  endowed  with  His  Spirit  and  made  an  Apostle 
of  the  cross — well  might  he  glory  in  his  Redeemer. 

To  redeem  means  to  buy  back,  to  pay  the  ransom 
price.  This  is  what  Christ  did  for  us  when  we  were 
captive  under  sin. 

T.  First,  consider  the  necessity  for  our  redemp- 
tion.    The  sinner  is  a  captive. 


Christ's  Redeeming  Love.  131 

1.  To  sin.  "J^sus  answered  them:  Verily,  verily,  I 
say  unto  you,  whosoever  committeth  sin  is  the  ser- 
vant of  sin."  (John  8:  34).  We  feel  that  bondage. 
We  know  that  sin  rules  and  reigns  within  us. 

2.  To  Satan.  Paul  speaks  of  sinners  as,  thro 
Christ,  "recovering  themselves  out  of  the  snare  of  the 
devil,  who  are  taken  captive  by  him  at  his  will."  (2 
Tim.  II  :  26). 

3.  Under  the  laiv.  We  have  broken  the  law  of  God, 
and  for  this  reason  "the  Scripture  hath  concluded  all 
under  sin."  (Gal.  3:  2).  The  literal  meaning  is, 
"shut  up  in  prison."  The  idea  being  tha^  justice  has 
put  us  under  arrest  for  violating  the  law. 

An  imprisoned  captive  is  in  a  state  of  darkness. 
"Having   their   understanding  darkened."      (Eph.  4: 

18). 

A  captive  is  bound  in  fetters.  So  are  sinners  "in 
the  gall  of  bitterness  and  the  bonds  of  iniquity." 

The  captive  is  an  exile,  away  from  his  father's  house 
and  fellowship. 

The  captive  is  in  a  state  of  wretchedness  and  mis- 
ery, "poor  and  miserable  and  blind  and  naked."  Oh, 
how  great  is  our  need  of  redemption ! 

II.  But,  thanks  be  to  God,  He  does  not  leave  us  in 
this  condition  but  provides  for  our  redemption.  Let 
us  think,  then,  secondly,  of  the  Agent  of  our  re- 
demption. "In  Whom  we  have  redemption."  The 
person  is  Christ,  our  Savior.  "For  even  the  son  of 
Man  came  not  to  be  ministered  unto,  but  to  minister, 
and  to  give  his  life  a  ransom  for  many."  "He  offered 
himself  thro  the  eternal  Spirit  without  spot  unto 
God."    "Thou  shalt  call  his  name  Jesus,  for  he  shall 


132  Chrisfs  Redeeming  Love. 

save  his  people  from  their  sins."  "He  suffered  for 
sins,  the  just  for  the  unjust,  that  he  might  bring  us  to 
God." 

III.  The  means  of  redemption.  It  is  stated:  ''In 
Whom  we  have  redemption  thro  His  blood."  "We  are 
not  redeemed  with  corruptible  things,  as  silver  and 
gold,  *  *  ^  *  but  with  the  precious  blood  of  Christ." 
Christ  voluntarily  took  our  place.  He  stood  charged 
with  our  sins  and  paid  the  penalty  with  His  blood. 
Amazing  love! 

IV.  The  blf:ssed  fruits  of  redeeming  love: 
"Even  the  forgiveness  of  sins."  *Tn  Whom  we  have 
redemption  thro  His  blood,  the  forgiveness  of  sins, 
according  to  the  riches  of  his  grace."  Grace  is  un- 
merited favor,  and  His  forgiveness  is  according  to  His 
abounding  favor,  without  limit  by  our  demerit.  He 
casts  our  sins  behind  His  back.  He  blots  them  out  of 
the  book  of  His  remembrance.  He  sinks  them  into  the 
depths  of  the  sea — the  depest  places,  where  they  never 
can  be  reached  or  brought  up  again  to  face  us.  He 
forgives  according  to  the  riches  of  his  grace." 

A  king  once  offered  a  subject  a  very  munificent 
present,  for  some  service.  The  subject  said:  "This 
is  too  much  for  me  to  receive."  The  king  rephed: 
"But  it  is  not  too  much  for  me  to  give."  He  was  rich 
and  gave  according  to  his  ability  to  give.  God  is  very 
rich  and  very  loving  and  when  he  gives  it  is  "accord- 
ing to  the  riches  of  his  grace." 

Let  us  receive  and  estimate  at  their  true  worth 
God's  gift  of  redemption  love  and  forgiveness  of  our 
sins,  knowing  that  out  of  this  manifestation  of  His 
grace  there  come  to  us  also  justification,  peace,  adop- 
tion, hope  and  Heaven. 


Testing  by  Tasting.  133 

Testing;  by  Tasting. 


"0,  taste  and  see  that  the  Lord  is  good,  blessed  is 
the  man  that  trusteth  in  Him."    Ps.  34:  8. 

It  is  but  natural  for  those  who  have  tasted  of  God's 
goodness  and  grace  to  command  Him  and  his  service 
to  others.  Philip  commended  Christ  to  Nathaniel  when 
he  doubted  if  any  good  thing  could  come  out  of  Naza- 
reth. Philip  said,  ''Come  and  see."  The  Samaritan 
woman  was  met  and  blessed  by  Christ,  and  then  went 
into  the  city  and  exclaimed :  ''Come  out  and  see." 
When  a  physician  heals  us  of  some  dread  disease,  we 
recom.mend  him  to  all  that  we  know  who  have  like 
affliction.  We  say  to  them,  "Just  try  him.  He  healed 
me,  and  I  am  sure  that  he  can  heal  you,  too.  Call  him. 
Put  yourself  in  his  hands.     Test  him  and  see." 

David  had  drunk  deep  of  the  cup  of  God's  grace, 
and  in  strong  desire  that  others  should  put  God  to  the 
test  and  have  like  experience  with  himself,  he  ex- 
claimed, "O  taste  and  see  that  the  Lord  is  good,  blessed 
is  the  man  who  trusteth  in  him !" 

So  in  commending  Christ  to  the  unsaved  to-day, 
each  Christian  would  gladly  exclaim, 

"  I  cannot  tell  how  precious 

The  Savior  is  to  me, 
I  only  can  entreat  you 

To  come,  and  taste,  and  see." 

I.  We  have  here  first,  a  cheering  truth.  The 
Lord  is  "good."  God  manifests  his  goodness  in  cre- 
ation ;  in  the  variety,  in  the  beauty,  in  the  order  of  cre- 
ation, and  in  the  abundance  with  which  the  world  is 
made  to  teem.  He  manifests  his  goodness  also  in 
providence,  in  his  general  control  in  the  world  and  his 


134  Testing  by  Tasting. 

particular  direction  of  our  lives. 

His  goodness  is  shown  especially  in  redemption. 
How  good  he  is  to  have  purchased  our  redemption  at 
so  great  a  cost,  even  the  precious  blood  of  Christ  his 
Son. 

H.  There  is  here,  secondly,  an  invaluable  bles- 
sing. "Blessed  is  the  man  that  trusteth  in  him."  Oh, 
how  many  are  the  blessings  that  come  to  the  trustful 
soul.  There  is  the  blessing  of  pardon.  There  is  the 
blessing  of  peace.  There  is  the  blessing  of  His  sav- 
ing grace;  His  loving  helpfulness;  His  deliverance 
from  enemies;  His  infilling  of  the  Holy  Spirit;  His 
revelation  of  himself,  and  of  His  abiding  presence  with 
his  children.  Indeed,  blessed  is  the  man  that  trusteth 
in  Him. 

HI.  There  is  here  a  most  urgent  invitation.  **0, 
taste  and  see." 

1.  This  is  the  language  of  experience.  The  person 
invites  because  he  has  enjoyed. 

2.  It  is  prompted  by  love.  It  is  love  for  others  as 
well  as  love  for  God  that  leads  us  to  invite  men  to  taste 
and  see. 

3.  It  is  an  INVITATION  TO  PARTICIPATE.  We  want 
them  to  taste  with  us  the  blessing  that  we  have  found. 

4.  But  bear  in  mind  that  we  must  taste  in  order 
TO  see.  We  might  read  many  books  in  striving  to 
know  what  the  taste  of  honey  is  like,  but  the  only  way 
one  can  really  know  is  to  taste  and  see.  Testing  is 
knowing.  Seeing  is  believing.  If  you  have  any  doubt 
as  to  the  blessedness  of  being  a  disciple  of  Christ,  then 
let  me  entreat  you  come,  and  taste,  and  see.  He  is 
''good."    It  is  beyond  the  power  of  word?  to  tell  how 


The  Peace  Christ  Gives.  135 

good  he  is.  He  is  good  in  His  way  of  receiving  sin- 
ners. He  does  not  upbraid  us  with  our  sins,  but  gra- 
ciously accepts  and  forgives.  He  is  good  in  His  lov- 
ing helpfulness.  We  fear  the  danger  of  failing,  if  we 
enter  the  Christian  life,  but  we  will  not  fail  because  he 
gives  us  His  strength  and  help.  He  is  good  as  a  mas- 
ter. Some  masters  are  hard  and  ill-treat  their  ser- 
vants, but  oh  how  kind  and  good  Christ  is  as  a  master 
when  we  serve  Him !  He  is  good  as  a  rewarder.  The 
reward  of  Christian  service  is  rich  in  this  present  life 
and  richer  than  words  can  tell  in  the  life  that  is  to 
come. 


The  Peace  Christ  Gives. 


"My  peace  give  I  unto  you." — John  16:33. 

This  is  one  of  Christ's  sweetest  assurances  to  His 
followers — that  He  will  give  us  peace.  And  it  is  a 
special  kind  or  quality  of  peace  he  promises.  The  em- 
phasis is  upon  the  word  "My."  "My  peace  I  give  unto 
you."  The  peace  is  the  same  deep,  abiding,  and 
blessed  peace  He  enjoyed. 

It  was  not  the  peace  of  affluence.  Some  of  us  think 
we  would  have  peace  if  we  had  in  our  posession  all 
the  things  we  long  for.  We  feel  quite  sure  that  if  we 
had  wealth  and  the  things  wealth  can  purchase  we 
would  have  peace.  But  none  of  these  things  did  Christ 
have.  His  peace  was  not  founded  on  affluence.  And 
affluence  would  never  give  us  peace. 

Neither  was  his  the  peace  of  tranquility.  Some  of 
US  are  so  hurried  in  our  lives,  so  pressed  with  duties 


136  The  Peace  Christ  Gives. 

that  we  long  for  the  peace  of  tranquility.  But  Christ 
had  not  this.  He  was  hurried  and  pressed  upon,  op- 
posed by  enemies,  appealed  to  by  friends.  His  was  the 
very  opposite  to  a  tranquil  life.  The  peace  he  gives, 
then,  is  not  the  peace  of  tranquility. 

Neither  was  His  peace  the  peace  of  congenial  com- 
panionship. On  the  contrary,  He  was  solitary.  Few 
understood  Him  or  were  able  to  enter  into  sympathy 
with  Him  and  His  plans.  His  was  not  the  peace  of 
congenial  companionship  and  friendship.  Therefore, 
that  is  not  the  kind  of  peace  He  promises  His  fol- 
lowers. 

The  peace  Christ  had  and  the  peace  He  gives  is 
something  different  from  what  the  world  calls  peace. 
It  is  something  deeper  and  worthier,  too. 
What,  then,  is  the  peace  he  gives  ? 
I.  It  is  peace  of  conscience.  Sin  is  war.  Sin  is 
strife.  Sin  puts  discord  into  our  lives.  Conscious  of 
sin,  we  cannot  be  at  peace.  Christ's  peace  was  the 
peace  of  sinlessness.  In  the  midst  of  all  His  press  of 
work  and  the  disturbances  that  surrounded  Him  He 
had  the  peace  of  conscious  integrity,  of  oneness  with 
His  Father — the  peace  of  sinlessness.  This  is  one 
feature  of  the  peace  He  gives  us — the  peace  of  pardon, 
the  peace  of  justification.  Thro  our  acceptance  of  His 
righteousness  He  gives  us  the  peace  of  sinlessness. 
He  makes  us  free  from  sin  and  to  enjoy  the  deep  and 
abiding  peace  of  one  just  before  God. 

2.  He  gives  us  peace  of  character.  He  had  the  peace 
of  a  sound,  stable,  right  centered  character  where  there 
was  no  internal  discord  or  struggle.  His  character  had 
unity,  harmony  of  purpose,  was  not  disturbed  by  fickle- 


The  Peace  Christ  Gives.  137 

ness  or  changefulness.  It  is  a  great  thing  to  possess  a 
unified  character.  We  do  not  easily  attain  it.  We  ap- 
prove the  right,  but  do  the  wrong.  We  are  all  Dr. 
Jeykl  and  Mr.  Hydes.  We  are  dual  characters,  torn 
by  conflict  within.  But  Christ's  peace  was  that  of  con- 
firmed character,  stable,  sound,  unified.  This  is  the 
peace  He  will  give  us  and  does  give  us  as  we  accept  it. 
This  is  one  of  His  greatest  gifts. 

3.  He  gives  the  peace  of  abiding  trustfulness.  This 
peace  also  Christ  had.  How  often  we  hear  Him  ex- 
claiming, "My  Father,"  and  showing  the  utmost  con- 
fidence in  Him.  He  never  seemed  to  be  the  least  dis- 
turbed, but  believed  that  God's  will  was  always  good. 
He  gives  us  this  peace  so  we  can  truly  exclaim :  "I 
worship  thee,  sweet  will  of  God."  "Thy  will  is  my 
peace."  In  the  midst  of  afflictions  and  trials  and 
troubles  we  have,  thro  Christ,  the  peace  of  abiding 
trust  in  God. 

4.  Lastly,  notice  that  this  peace  He  gives  us  is  the 
source  of  power.  Without  peace  there  is  no  power, 
wdien  the  mind  and  heart  are  disturbed  and  torn  with 
the  consciousness  of  sin,doubleness  of  character  and  the 
fear  of  distrust,  we  are  devoid  of  pov/er ;  our  hands  are 
enfeebled,  our  hearts  are  distracted,  our  energy  is  dis- 
sipated. But  when  we  have  peace,  the  peace  Christ 
gives,  we  are  "free  to  serve,"  we  have  courage  for  un- 
dertaking and  energy  with  which  to  bring  success.  Let 
us  accept  of  Christ's  peace,  deep,  continuous,  abiding 
peace.  Most  desirable  of  gifts  is  it,  and  we  can  have  it 
if  we  will  accept  it. 


138  The  Conqueror's  Reward. 

The  Conqueror's  Reward. 


''Him  that  overcometh  zvill  I  make  a  pillar  in  the 
temple  of  iny  God,  ...  and  I  zvill  zvrite  upon 
him  my  new  name."    Rev.  3 :  10. 

This  is  a  part  of  the  epistle  addressed  to  the  church 
in  Philadelphia.  The  language  is  commendatory  of 
their  fidelity  to  Christ  and  his  cause,  enjoins  upon 
them  ahsolute  attachment  to  the  end  ,and  promises 
everlasting  happiness  in  the  heavenly  temple  if  they 
continue  faithful  unto  death.  As  some  one  has  said, 
this  call  "is  the  voice  of  the  Almighty  Conqueror  to 
all  the  soldiers  of  His  cross." 

I.  Consider  first,  the  character  of  those  to 
WHOM  the  promise  IS  MADE.  ''Him  that  overcom- 
eth." This  promise  is  not  made  indiscriminately. 
Like  all  the  promises  of  God,  it  is  made  conditionallv. 
It  is  associated  with  Christian  character.  He  that 
fights  and  overcomes  shall  win.  He  that  is  indifferent 
to  the  conflict  shall  lose  the  victor's  crown  and  joy. 

n.  Consider  secondly,  the  contest  implied.  The 
term,  ''Him  that  overcometh"  implies  contact  and  con- 
test with  real  enemies,  strong  and  fierce  and  difficult 
to  conquer. 

And  how  many  are  there  of  such  enemies  the  Chris- 
tian must  combat!  The  subjugation  of  his  own  evil 
propensities,  pride,  envy,  indolence,  lust,  hardness  of 
heart,  is  no  small  undertaking.  Neither  is  the  battle 
he  must  wage  against  the  evil  designs  and  artful  cun- 
ning and  bold  opposition  of  Satan.  Neither  is  the 
maintenance  of  faith,  hope,  patience  and  resignation  in 
seasons  of  adversity,  or  the  opposing  of  error  or  the 


The  Conquerof^s  Reward.  139 

spreading  and  defending  of  the  truth. 

•'Sure  I  must  fight,  if  I  would  reign, 
Increase  my  courage,  Lord." 

III.  Consider,  thirdly,  some  of  the  contents  of 

THIS  PROMISE. 

1.  This  figurative  promise  intimates  that  the  Chris- 
tian conqueror  shall  be  a  monumental  pillar  in  the 
heavenly  temple.  The  scene  of  his  happiness  is  in 
heaven,  and  part  of  the  source  of  it  will  be  the  honor 
and  the  value  he  will  have  there.  A  temple  pillar  is 
partly  for  ornament  and  partly  for  support.  The  idea 
suggested  is  that  the  faithful  Christian  will  contribute 
to  the  beauty  and  just  proportions  of  the  heavenly 
temple,  while  at  the  same  time  he  will  be  honored  as 
if  he  were  a  pillar  which  was  necessary  for  the  sup- 
port of  the  temple.  The  heavenly  Chruch,  as  is  the 
earthly,  is  a  temple,  and  Christians  are  parts  of  it. 

2.  These  pillars  shall  be  inscribed  with  delightful 
intimations.  With  the  name  of  God  to  denote  that  each 
redeemed  one  belongs  to  God;  with  the  name  of  the 
City  of  God  to  make  plain  that  each  spiritual  con- 
queror is  a  citizen  of  heaven.  With  *'my  new  name," 
even  that  of  Christ,  the  Redeemer,  to  proclaim  the 
saved  one  his,  a  trophy  of  his  victory  over  Satan,  sin 
and  death. 

3.  These  pillars  shall  be  eternally  fixed  in  the  tem- 
ple of  God.  ''And  he  shall  go  no  more  out."  The 
spiritual  conqueror  shall  be  permanent  as  a  part  of 
that  heavenly  temple.  The  idea  of  "going  out"  does 
not  properly  belong  to  a  "pillar,"  but  the  speaker  here 
has  in  mind  the  man,  tho  represented  as  a  column.  The 
truth  taught  is  that  if  we  reach  heaven  our  happiness 


I40  The  Discipline  of  Difficulties. 

will  be  secure  forever.  The  pillars  in  Solomon's 
porch  were  removed  and  carried  away  by  the  Chal- 
deans, but  these  pillars  shall  be  perpetual.  ''He  that 
doeth  the  will  of  God  abideth  forever." 


The  Discipline  of  Difficulties. 


''Blessed  is  the  man  that  endnreth  temptation;  for 
when  he  is  tried,  he  shall  receive  the  crozvn  of  life, 
zvhich  the  Lord  hath  promised  to  the  in  that  love  Him." 

James  1:12. 

No  man  ever  worked  his  way  spiritually  in  a  dead 
calm.  We  all  need  some  retarding  winds  to  help  us  for- 
ward, some  testing  trials  to  put  force  and  fibre  into  our 
souls.  • 

I.  Take  it,  for  instance,  in  the  matter  of  temptation. 
Did  it  ever  occur  to  you  to  thank  God  for  temptation? 
Do  you  ever  think  of  your  temptations  as  blessings? 
And  yet  they  are.  It  is  an  inspired  apostle  who  writes : 
''Count  it  all  joy  when  we  fall  into  divers  temptations." 
Do  you  count  it  so?  Again :  "Blessed  is  the  man  that 
endureth  temptation."  Do  you  esteem  temptations  as 
a  part  of  your  blessedness?  And  yet  what  kind  of  a 
moral  invertebrate  would  you  be  without  temptation? 
Valueless  is  the  character  that  knows  no  testing,  and 
insipid  the  happiness  that  has  in  it  nothing  of  the  joy 
of  overcoming.  There  is  even  a  way  of  so  meeting 
temptations  as  to  really  get  benefit  and  blessing  from 
them.  Rightly  meeting  and  victoriously  resisting  ever 
puts  new  fibre  into  the  soul.  The  Indians  have  a  say- 
ing that  when  a  warrior  slays  a  foe  the  spirit  of  the 


The  Disnpline  of  Difficulties.  141 

vanquished  enemy  enters  the  victor's  heart  and  adds 
new  strength  for  every  coming  contest.  This  becomes 
a  literal  fact  in  the  spiritual  warfare.  We  grow  strong- 
er thro  our  struggles  and  our  victories.  Every  time- 
we  overcome  a  temptation  we  are  made  stronger  to 
overcome  the  next  one,  and  then  the  next,  and  the 
next,  and  so  on. 

2.  The  same  principle  holds  good  in  regard  to  all 
ihe  responsibilities  zve  must  bear.  We  learn  to  walk 
by  walking;  we  learn  to  write  by  writing;  we  learn  to 
work  by  working,  and  we  learn  to  bear  responsibilities 
by  bearing  responsibilities.  No  devout  Christian 
worker  ever  began  any  service  for  God  feeling  strong 
and  self-reliant  and  self-sufficient.  He  always  faces 
the  effort  in  conscious  weakness  and  fear  and  much 
trembling.  But  it  is  as  he  goes  on  to  do  his  duty  that 
God's  grace  and  cheer  come  to  him,  and  he  becomes 
strong  and  capable  and  successful  as  a  worker. 

3.  Trial  and  afflictions  zi'ork  their  good  results  in 
the  same  zvay.  Many  of  the  svreetest  joys  of  Chris- 
tian hearts  are  songs  wdiich  they  have  learned  in  the 
bitterness  of  trial,  A  story  is  told  of  a  little  bird  that 
would  never  learn  to  sing  the  song  the  master  would 
have  him  sing,  while  his  cage  w-as  full  of  light.  There 
was  so  much  to  take  his  attention.  He  would  listen  to 
the  mariy  voices.  He  would  learn  a  snatch  of  one 
song,  a  trill  of  another,  a  polyglot  of  all  the  songs  in 
the  grove,  but  never  a  separate  and  entire  melody  of 
his  own.  But  the  master  at  last  covered  the  cage  he 
was  in,  and  made  it  dark  all  about  him.  Then  he  list- 
ened and  listened  to  the  one  song  he  was  to  sing,  and 
tried  and  tried,  and  tried  again,  until  at  last  his  heart 


144  The  Discipline  of  Difficulties, 

was  full  of  it.  Then,  when  he  had  caught  the  melody, 
his  cage  was  uncovered,  and  he  went  on  singing  it 
sweetly  ever  after  in  the  light.  It  is  often  with  our 
hearts  as  with  that  bird.  *'Now  no  chastening  for  the 
present  seemeth  to  be  joyous,  but  grievous;  neverthe- 
less, afterward — we  all  need  to  have  regard  to  th« 
afterward  of  trial — afterward  it  yieldeth  the  peaceable 
fruit  of  righteousness  unto  them  that  are  exercised 
thereby." 

This  whole  thought  may  be  emphasized  in  a  brief 
but  suggestive  parable.  It  is  about  the  wingless  birds. 
There  is  a  myth  about  the  birds  that  when  they  were 
first  created  they  had  no  wings.  The  story  is  that  God 
made  the  wings,  put  them  down  before  the  birds,  and 
said:  "Now,  come,  take  these  burdens  up  and  bear 
them."  The  birds  had  beautiful  plumage  and  voices. 
They  could  sing  and  shine,  but  they  could  not  soar. 
But  at  the  word  of  their  Maker  they  took  up  the  wings 
with  their  beaks  and  laid  them  upon  their  shoulders  to 
carry.  At  first  they  seemed  to  be  a  heavy  load,  and 
rather  difficult  to  bear.  But  as  they  cheerfully  and  pa- 
tiently bore  them,  and  folded  them  close  over  their 
hearts,  lo!  the  wings  grew  fast,  and  that  which  they 
once  bore  now  bore  them.  The  burdens  became  pin- 
ions, and  the  weights  became  wings. 

Fellow  Christians,  we  are  the  wingless  birds.  Our 
duties  are  the  pinions.  When  at  first  we  assume  them 
they  do  seem  to  be  heavy  loads.  But,  glad  and  happy 
fact,  as  we  cheerfully  bear  them  on,  as  we  obediently 
take  up  the  tasks  God  gives,  as  we  meet  the  difficul- 
ties, as  we  do  the  duties,  the  burdens  change  to  pin- 
ions, the  weights  become  wings  and  lift  us  heaven- 
ward. 


Little  Sins.  143 

Little  Sins. 


"Take  us  the  foxes,  the  little  foxes,  that  spoil  the 
vines."     Song  of  Sol.  2:  15. 

Henry  M.  Stanley  tells  that  when  he  was  passing 
thro  the  forests  of  Darkest  Africa,  the  most  formid- 
able foes  he  encountered,  those  that  caused  the  great- 
est loss  of  life  to  his  caravan,  and  came  near  defeating 
his  expedition,  were  the  Wambutti  dwarfs.  These 
diminutive  men  had  only  little  bows  and  arrows  for 
weapons,  so  small  that  they  looked  like  children's 
playthings;  but  upon  the  tip  of  each  tiny  arrow  was  a 
drop  of  poison  which  would  kill  an  elephant  or  ^  man 
as  surely  and  quickly  as  a  rifle.  Their  defense  was  by 
means  of  poison  and  traps.  They  would  steal  thro  the 
dense  forest  and,  waiting  in  ambush,  let  fly  their 
deadly  arrows  before  they  could  be  discovered.  They 
dug  ditches  and  carefully  covered  them  over  with 
sticks  and  leaves.  They  fixed  spikes  in  the  ground 
and  tipped  them  with  poison.  Into  these  ditches  and 
on  these  spikes  man  and  beast  would  fall  or  step  to 
their  death.  One  of  the  strangest  things  about  it  was 
that  their  poison  w^as  made  from  honey. 

It  is  thus  that  Satan  wages  his  destructive  warfare 
against  God's  people.  Stealthily,  under  cover  of  dark- 
ness, by  treachery,  with  weapons  seemingly  harmless, 
thro  the  sweets  of  life,  he  comes  clothed  as  "an  angel 
of  light."  Yet  how  deadly  are  the  little  honey-coated 
sins  which  he  administers,  how  sure  the  destruction  of 
him  who  is  deceived  into  wandering  from  the  straight 
and  narrow  way. 

I.  What  are  some  of  these  sins  usually  thought  of 
as  little  sinsf 


144  Little  Sins. 

There  are  sins  which  by  comparison  with  great  sins 
men  call  little.  Ill  temper  in  family,  commercial  and 
church  relations,  a  light  and  frivolous  spirit,  remiss- 
ness in  religious  duties,  social  whispering,  slandering 
and  backbiting,  vanity  and  folly  in  dress,  indulgence 
in  hurtful  amusements,  careless  and  impure  conversa- 
tion, pride,  etc.  There  are  a  host  of  these  "little  foxes" 
we  might  easily  find. 

2.  What  is  the  harm  they  do? 

They  injure  our  consciences  by  hardening  them; 
they  relax  our  devotions  and  communion  with  God; 
they  hinder  the  presence  of  Christ  with  us,  and,  espec- 
ially, they  make  way  for  greater  sins. 

There  is  an  Indian  story  of  a  morsel  of  a  dwarf, 
who  asked  a  king  to  give  him  all  the  ground  he  could 
cover  with  three  strides.  The  king,  seeing  him  so 
small,  said,  "Certainly;"  whereupon  the  dwarf  sud- 
denly shot  up  into  a  tremendous  giant,  covering  all  the 
land  with  the  first  stride,  all  the  water  with  the  second, 
and  with  the  third,  knocked  the  king  down  and  took 
his  throne. 

It  is  said  that  a  man  was  one  day  strolling  along  in 
the  country,  when  he  noticed  a  magnificent  golden 
eagle  flying  bravely  upward.  He  watched  it  with  de- 
light and  admiration,  and  as  he  did  so  he  noticed  that 
something  was  wrong  with  it.  It  seemed  unable  to 
go  any  higher.  Soon  it  began  to  fall,  and  then  it  lay 
at  his  feet  a  lifeless  mass. 

What  could  be  the  matter?  No  human  hand  had 
harmed  it.  No  sportsman's  shot  had  reached  it.  He 
went  and  examined  the  bird,  and  what  did  he  find? 
It  had  carried  up  with  it  a  little  weasel  in  its  talons, 


The  Happiness  of  Hunger,  145 

and  as  it  drew  them  near  to  its  body  for  flight,  the  Ut- 
ile creature  had  wormed  itself  out  of  them  and  drunk 
the  life-blood  from  the  eagle's  breast. 

How  like  this  is  all  sin !  It  may  appear  a  little 
thing,  but  it  fastens  upon  the  soul  and  works  death 
and  destruction. 

3.  Hoii)  must  little  sins  be  dealt  zvitlif 
Not  tenderly,  but  connivingly;  but  they  must  be 
''taken."  We  must  take  them  or  they  will  take  us.  We 
must  down  with  them,  or  they  will  dow^n  with  us.  We 
must  watch  against  and  pray  against  and  fight  against 
even  the  smallest  of  sins,  or  by  and  by  we  will  be 
overcome  of  sin. 


The  Happiness  of  Hunger. 

''Blessed  are  they  zvhich  do  hunger  and  thirst  after 
righteousness,  for  they  shall  be  filled."    Matt.  5 :  6. 

These  words  are  a  part  of  Christ's  famous  sermon 
on  the  mount.  The  multitudes  who  listened  must 
have  been  greatly  surprised  at  the  language  used,  for 
Christ  opened  his  address  by  announcing  the  blessed- 
ness, the  happiness,  of  the  poor,  the  sorrowful,  the 
weak,  the  hungry,  the  persecuted,  the  reviled.  These 
were  not  the  things  men  were  accustomed  to  count  as 
part  of  their  blessedness.  Nevertheless,  what  Christ 
said  then,  as  always,  was  true, — true  for  the  people  of 
his  day  and  true  for  us.  This  will  be  manifest  as  we 
go  on  to  think. 

L    First,    of    THE    OCJECT    OF    DESIRE    MENTIONED, 

"Righteousness."      Hungering     and     thirsting     after 


1:46  The  Happiness  of  Hunger. 

righteousness  implies  that  the  sinner  is  convinced  that 
he  has  none,  and  yet  cannot  be  happy  without  it.  The 
language  impHes  a  sense  of  spiritual  need.  The  awak- 
ened soul  longs  for  rightness  of  relation  before  God 
and  for  righteousness  of  life. 

II.  Consider,  secondly,  the  disposition  mani- 
fested,— ''hungering  and  thirsting."  Nothing  could 
better  express  especially  ardent  desire  after  righteous- 
ness than  hunger  and  thirst.  No  appetites  are  so 
keen;  none  so  imperiously  demand  supply.  They  oc- 
cur repeatedly;  and  when  unsatisfied  nothing  is  more 
distressing.  Hunger,  we  say,  will  break  thro  stone 
walls.  Thirst  unsatisfied  is  intolerable.  An  ancient 
king,  suffering  with  thirst,  said,  'T  will  give  my  king- 
dom for  a  cupful  of  water."  So  the  sinner,  conscious 
of  his  guilt,  feels  that  righteousness  is  a  matter  of  life 
and  death  with  him.  He  longs  and  prays  for  it :  "Oh, 
that  I  knew  where  I  might  find  Him !"  "Create  in  me 
a  clean  heart,  O  God,"  etc. 

III.  But    notice    especially    the    blessedness    of 

THOSE     WHO     DO     THUS     HUNGER     AND     THIRST     AFTER 

righteousness, — "They  shall  be  filled."  As  God 
never  inspires  desires  and  petitions  but  with  a  design 
to  satisfy,  those  who  hunger  and  thirst  after  salvation 
may  depend  on  being  speedily  blessed,  and  those  who 
long  for  more  righteousness  of  life  will  be  given 
grace  to  attain  it. 

1.  Such  longing  is  the  best  sign  of  spiritual  health. 
It  is  a  hopeful  sign  when  the  sick  man  begins  to  have 
a  desire  for  food.  We  need  never  lose  hope  for  any 
who  really  crave  spiritual  blessings. 

2.  Such  longing  stimulates  to  endeavor.    Woe  be  to 


The  Happiness  of  Hufiger.  it'y 

us  if  we  have  reached  the  goal  of  our  hopes,  have 
nothing  more  to  wish  for,  no  higlier  attainments  to- 
ward which  to  strive. 

Probably  the  most  perfect  piece  of  marble  ever 
wrought  by  human  hands  is  the  statue  of  theChrist  by 
Thorwaldsen.  Those  who  have  seen  it  in  the  Metro- 
politan Churcli  at  Copenhagen  say  that  the  whole  light 
of  the  story  of  the  gospel  seems  to  stream  down  upon 
them  from  the  stone  as  they  look  at  it.  The  artist 
wrought  a  long  while  upon  it,  and  with  intense  joy  and 
enthusiasm,  but  when  it  was  completed,  a  deep  melan- 
choly settled  over  him.  When  asked  the  reason  for 
this,  he  said  that  his  genius  was  decaying.  'Here  is 
my  statue  of  Christ;  it  is  the  first  of  my  works  with 
which  I  have  felt  satisfied.  Till  now  my  ideal  has 
always  been  far  beyond  what  I  could  execute.  But  it 
is  no  longer  so.  I  shall  never  have  a  great  idea  again." 
To  him  satisfaction  was  the  sure  indication  of  the  limit 
of  achievement.  The  same  holds  good  in  all  realms 
of  life,  physical,  intellectual  and  spiritual.  Happy  are 
they  who  hunger.  Their  craving  pushes  them  on  to 
higher  things. 

3.  Finally,  as  we  have  intimated  before,  such  long- 
ing is  a  prophesy  of  satisfaction.  "Blessed — for  they 
shall  be  filled."  God  does  not  mock  us.  He  never 
implanted  a  desire  in  a  human  soul  without  at  the 
same  time  providing  for  its  fulfillment.  The  fact  that 
there  is  thirst  proves  that  there  is  also  water.  When 
we  are  hungry  we  know  that  there  is  bread  somewhere. 
So  my  spiritual  longings  are  prophesies  of  spiritual 
fulfillments.  They  tell  me  of  possibilities  of  attain- 
ment that  lie  before.  "Blessed  are  they  which  do  hun- 
ger and  thirst  after  righteousness,  for  they  shall  be 
filled." 


148  Wounded  by  a  Friend. 

Wounded  by  a  Friends 

''And  one  shall  say  unto  Him,  What  are  these 
wounds  in  thine  hands  f  Then  he  shall  answer,  Those 
zvith  which  I  was  wounded  in  the  house  of  my  friends/' 
Zech.  13:  6. 

Christ  "came  to  his  own,  and  his  own  received  him 
not."  He  was  crucified  by  his  own  people — the  Jews ; 
and  yet  he  was  pleased  to  call  them  His  friends,  even 
as  he  did  Judas  in  the  very  act  of  betraying  Him, 
when  he  said:     ''Friend,  wherefore  hast  thou  come?" 

There  are  no  hurts  Christ  gets  that  pain  like  those 
he  receives  from  his  friends.  He  was  wounded  in  the 
house  of  his  friends.  He  is  too  often  thus  treated  still. 
Is  it  not  hard  to  suffer  evil  at  the  hands  of  those  we 
truly  love?  Let  us  think  of  the  wounds  Christ  gets 
from  those  he  loves.  Let  us  take  the  thought  to  cur- 
selves  and  inquire  how  we  who  profess  to  love  Christ 
and  who  own  that  he  loves  us,  wound  him. 

I.  First,  we  wound  by  denying  our  Savior.  How 
many  times  and  in  how  many  ways  we  do  deny  him! 
How  many  opportunities  there  are  for  Christians  to 
say  with  Peter:  *T  know  not  the  man."  That  was  a 
very  painful  wound  Peter  gave  his  Master.  ''The 
Lord  turned  and  looked  upon  Peter."  He  did  not 
speak ;  he  did  not  cry  out,  "Shame !"  What  did  he  do  ? 
He  turned  and  looked  upon  Peter,  and  .completely 
broke  the  man's  heart.  What  was  there  in  that  look? 
It  was  the  pain  of  a  wound  from  a  friend.  Does  the 
eye  of  Jesus  ever  look  memories  at  any  of  us?  Mem- 
ories of  broken  vows,  unfulfilled  promises,  forgotten 
pledges  ? 


Wounded  by  a  Friend.  i^ 

Again,  there  are  Christians,  real  Christians,  who 
have  never  confessed  Christ,  and  so  wound  him.  The 
world  says:  "Art  thou  not  one  of  this  man's  disci- 
ples ?"  You  are,  but  secretly,  for  fear  of  the  Jews,  and 
so  you  say,  "No."  Christians  ask :  "Art  thou  not  also 
one  of  this  man's  disciples?"  Again  you  say,  "No." 
How  it  does  wound  a  friend  v/hen  you  are  ashamed 
to  recognize  him  as  a  friend!  It  is  a  slight  that  love 
cannot  endure,  but  stabs  it  to  the  death.  Secret  dis- 
ciple, you  may  love  Christ,  but  your  secrecy  wounds 
him;  and  the  wound  is  a  wound  from  a  friend. 

2.  We  zvoiind  by  disobeying  the  Savior.  We  mean 
more  especially  by  willful  disobedience.  No  wound 
can  be  so  painful  to  Christ  as  willful  sin  on  the  part  of 
his  loved  ones.  How  it  pains  a  mother  to  see  her  own 
daughter  knowingly  do  what  will  displease!  How  it 
pains  a  loving  father  to  have  his  loved  and  trusted  son 
ignore  his  well-known  wishes !  How  it  pains  a  friend 
to  have  another  friend  deliberately  hurt  his  feelings! 
And  so  by  disobedience,  real  Christians  sometimes 
knowingly  "crucify  the  Son  of  God  afresh  and  put 
him  to  open  shame."  This  Friend,  too,  is  one  who 
had  made  the  greatest  possible  sacrifice  for  us,  and 
yet,  we  treat  him  so.  It  is  hard  to  understand  how 
Christians  can  ever  be  so  unkind. 

3.  We  ivound  by  lack  of  fidelity  to  our  Savior.  Of 
course,  all  sin  is  lack  of  fidelity;  but  we  are  speaking 
now  of  sins  which  show  a  low  state  of  religion  in  the 
heart — a  special  lack  of  devotion  and  loyalty.  A  great 
many  Christians  seem  to  walk  as  near  the  line  between 
right  and  wrong  as  ever  they  can  just  so  they  do  not 
go  clear  over.    It  is  a  bad  sign  when  you  hear  a  Chris- 


i50  the  Need  of  Haste. 

tian  asking  for  little,  rules  for  duty.  A  loving,  loyal 
devotion  does  not  need  rules  to  define  fine  points  be- 
tween right  and  wrong.  It  is  bondage  when  we  serve 
Christ  because  we  must.  It  is  the  highest  liberty  when 
we  serve  him  because  we  wish  to — because  we  love 
him  and  really  desire  to  do  what  will  please  him.  It 
is  not  hard  to  do  the  wishes  of  one  we  love.  Lack  of 
Christian  decision,  unfaithfulness  to  our  vows,  sinful 
indulgence,  pleasure  seeking  at  the  expense  of  relig- 
ion and  character — these  are  all  ways  in  which  we 
may  wound  Christ — ways  in  which  he  is  far  too  often 
wounded  in  the  house  of  his  friends.  Let  us  watch 
against  wounding  him.  Let  us  do  our  best  to  serve 
him  lovingly  and  well. 


The  Need  of  Haste* 


''Brethren,  the  time  is  short/'     i  Cor.  7 :  29. 

Paul  is  here  giving  advice  to  the  Corinthian  Chris- 
tians. He  had  been  with  them  for  two  years.  He  had 
labored  faithfully  and  had  established  a  church  in  the 
midst  of  the  splendid,  but  dissipated  city  of  Corinth. 
In  answer  to  a  letter  from  them,  he  gives  them  advice 
upon  various  subjects,  as  marriage,  the  eating  of 
meats  offered  to  idols,  the  dress  of  women  in  public, 
the  exercise  of  spiritual  gifts,  and  the  making  of  col- 
lections for  the  poor.  He  tells  them  not  to  go  to  law 
one  with  another,  teaches  the  doctrine  of  the  resurrec- 
tion, instructs  them  in  regard  to  temperance  and  chas- 
tity, exhorts  them  to  Christian  living,  not  by  rule,  but 
from  love,  and  urges  them  to  general  faithfulness  by 


The  Need  of  Haste.  151 

this  conclusion,  "Brethren,  the  time  is  short;  it  re- 
maineth,  that  both  they  who  have  wives  be  as  tho  they 
had  none,  and  they  that  weep  as  tho  they  wept  not, 
and  they  that  rejoice,  as  tho  they  rejoiced  not,  and 
they  that  buy,  as  tho  they  possessed  not,  and  they  that 
use  this  world,  as  not  abusing  it;  for  the  fashion  of 
this  world  passeth  away.  But  I  would  have  you  with- 
out carefulness."  That  is,  he  would  have  them  not 
full  of  over-anxiety,  in  view  especially  of  the  shortness 
of  life  and  the  fact  that  the  fashion  of  this  world  pass- 
eth away. 

I.  In  the  first  place,  this  verse  says  to  each  of  us. 
Brethren,  the  time  is  short  for  preparation. 
Time  is  short  to  us  all  in  reference  to  eternity. 
Eternity  is  long.  Life  is  like  a  sleep.  When  we  sleep, 
time  flies  swiftly.  Life  is  like  a  dream;  a  dream  is' 
over  before  we  know  it.  Life  is  like  a  tale  that  is  told. 
When  an  interesting  story  is  told,  how  swiftly  time 
flies !  Life  is  like  grass  and  flowers.  They  spring  up 
but  to  quickly  wither.  Life  is  like  the  swift  ships. 
How  quickly  they  sail  by.  Life  is  like  mist  or  vapor, 
"that  appears  for  a  little  time  and  then  vanishes  away." 
Preparation  for  eternity  must  be  made.  How  short  a 
time  there  is  for  it !  If  you  are  going  to  prepare,  do  it 
now. 

II.  This  verse  says  to  us  again,  Brethren,  the 
time  is  short  for  work.  The  time  for  working  is 
short,  therefore,  let  us  begin. to-day.  "The  night  com- 
eth  wherein  no  man  can  work." 

I.  There  is  much  work  to  be  done  for  ourselves. 
Because  life  is  so  short,  let  us  be  up  and  at  it.  If  we 
are  to  overcome  evil  and  cultivate  the  good  and  be- 


152  The  Need  of  Haste. 

come  what  God  would  have  us  be,  we  can  afford  to 
lose  no  time. 

2.  There  is  much  work  to  be  done  for  others.  Other 
lives,  too,  are  short.  If  we  are  going  to  help  them,  we 
must  do  it  now.  We  are  sure  of  no  other  time.  Use 
it  well. 

III.  This  verse  says  to  us  again,  Brethren,  the 

TIME    IS    SHORT   FOR   USING   THIS    WORLD.       We     are     tO 

"use  this  world  as  not  abusing  it,  for  the  fashion  of 
this  world  passeth  away."  This  word  "fashion"  is  a 
stage  word,  meaning  scenery.  That  is,  the  things  of 
this  world  pass  quickly,  like  successive  pieces  of  scen- 
ery on  the  stage.  To-day  becomes  yesterday  so  quick- 
ly! Witness  the  rapid  changes  in  your  neighborhood, 
among  your  friends,  in  the  events  of  life. 

1.  Brethren,  the  time  is  short  for  using  this  world, 
therefore,  do  not  be  entirely  taken  up  zvith  the  business 
of  life.  "Buy,  but  be  as  tho  you  possessed  not.'* 
Business  is  honorable,  but  do  not  cling  too  strongly  to 
earthly  things. 

2.  Brethren,  the  time  is  short  for  using  the  world, 
therefore,  do  not  be  wrapped  up  in  its  enjoyments. 
"Let  them  that  rejoice,  be  as  tho  they  rejoiced  not." 
This  Scripture  does  not  say  "Be  sad;"  but,  "Rejoice." 
Religion  is  not  gloomy  or  melancholy.  Do  not  drape 
it  in  mourning.  Christians  may  have  much  earthly 
joy.  They  may  love  society;  but  they  are  not  to  let 
pleasure  be  the  supreme  thing.  They  may  have  and 
love  friends  and  family;  but  they  must  not  let  regard 
for  these  interfere  with  their  devotion  to  God. 

IV.  This    Scripture    says,    once    more,    Brethren 

THE   time    is    short    FOR   TROUBLE   AND    SORROW.       Su- 


The  Need  of  Haste.  153 

preme  love  to  God  and  faith  in  him  puts  limits  to  sor- 
sow.     ''Let  them  that  weep  be  as  tho  they  wept  not/'.y 
Religion  does  not  remove  trouble,  but  softens  it.   "-^^^ 

1.  If  we  struggle  against  poverty,  then  the  time  is 
short  for  the  struggle.  ^ 

2.  \i  we  must  meet  persecution,  then  the    time    is    h 
short  for  our  suffering. 

3.  If  we  are  fighting  against  sin,  then  the  time  is 
short  for  the  battle. 

4.  Especi^iiiy,  if  we  are  sorrowing  over  separation    . 
from  loved  ones  gone  before,  then,  brethren,  the  time    ^ 
is  short  until  we  shall  meet  them.     "Weep,  but  weep 

as  tho  you  wept  not."  Do  not  let  your  sorrow  over- 
come you,  or  make  you  less  faithful.  Let  us  restrain 
our  grief  in  the  hope  of  the  life  to  come  and  the  happy 
meetings  there. 

5.  Especially,  do  not  permit  yourself  to  be  fretful 
and  over-anxious.  ''I  w^ould  have  you  without  care- 
fulness." The  meaning  is  that  we  should  not  be  filled 
with  over-anxiety.  The  apostle  would  have  us  be- 
lieve in  God,  in  his  love,  his  wisdom,  his  power,  his 
providence.  Do  not  be  over-anxious  as  to  any  world- 
ly things.  Use,  but  do  not  abuse  the  world.  Do  not 
be  over-engrossed  in  your  business.  Work  for  your- 
selves and  for  others,  filling  your  life  with  meaning. 
Bear  poverty  and  persecution,  and  battle  against  sin. 
Do  not  mourn  unduly  for  your  friends.  Do  not  let 
your  sorrow  unnerve  you,  but  go  on  in  life  the  way 
they  would  wish  you  to  do.  Live  to  meet  them.  Be 
not  procrastinating,  sinner.  Now  is  the  accepted  time. 
Brethren,  let  us  make  our  lives  full  of  usefulness  and 
growth  in  grace  and  ourselves  prepared  for  heaven; 
and  all  the  more  in  view  of  the  fact  that  the  time  we 
have  is  so  short. 


154  A  Birthright  Bargained  Away. 

A  Bifthfigfht  Bargfained  Away. 


"Looking  diligently  lest  any  man  fail  of  the  grace  of 
God;'  etc. — Heb.  12:15-17. 

A  birthright  bargained  away !  This  was  the  ex- 
treme folly  of  Esau.  We  doubt  if  ever,  since  the 
world  began,  there  was  struck  so  thoughtless,  so  fool- 
ish, so  insane  a  bargain.  Think  of  it !  For  one  short 
moment's  gratification  he  signed  away  his  inheritance, 
he  stepped  out  of  the  royal  line ;  as  with  a  single  stroke 
of  the  pen  he  struck  his  name  off  the  roll  of  the  honor- 
able and  the  great,  only  to  have  it  head  the  long  list  of 
fools  who  have  bartered  away  life's  spiritual  possibili- 
ties to  gratify  the  fleeting  pleasures  of  the  flesh.  In 
another  place  it  is  recorded :  'Thus  Esau  despised  his 
birthright."  It  is  a  terrible  word,  ''despised,"  but  no 
milder  one  would  meet  the  case. 

God  intended  this  account  as  a  perpetual  warning  to 
us  all.  We  must  recognize  that  this  incident  of  Esau 
carries  with  it  some  very  practical  lessons.  One  of 
them,  to  which  we  give  our  first  attention,  is  this : 

I.  That  IN  ALL  SPIRITUAL  THINGS  MEN  BARTER  AWAY 
THEIR   BIRTHRIGHT     WHENEVER     THEY     SACRIFICE   THE 

FUTURE  TO  THE  PRESENT.  How  many  people  there  are 
who  seem  to  live  under  the  absolute  dominion  of  the 
present."  It  is  the  most  common  cause  of  poverty.  It 
is  the  thing  back  of  all  we  speak  of  as  "hand-to-mouth 
living."  It  is  the  mother  of  ignorance.  It  is  the  source 
of  all  habits  of  indolence  and  intemperance  and  impur- 
ity. As  against  the  interests  of  reHgion  it  is  the  very 
essence  of  the  worldly  spirit;  it  is  not  so  much  a  spirit 
of  downright  wickedness  as    of,    Esau-like,    weakly 


A  Birthright  Bargained  Away.  155 

yielding  to  the  hunger  for  mere  temporary  gratifica- 
tion. Esau  saw  before  him  the  possibility  of  immediate 
enjoyment.  His  future  interests  were  distant  and 
vague  and  shadowy.  And  it  was  as  tho  he  said,  ''Let 
the  future  take  care  of  itself;  *a  bird  in  the  hand  is 
worth  two  in  the  bush ;'  I  am  going  to  take  these  dainty 
morsels  while  I  can  get  them."  Precisely  so  are  men 
acting  today,  and,  like  Esau,  in  doing  so  they  are  play- 
ing the  fool. 

II.  This  brings  us  to  notice  a  second,  tho  kindred 
thought,  namely  that  when  anyone  parts  with  his 

BIRTHRIGHT     HE     MAKES     A     WOEFULLY    .BAD   BARGAIN. 

There  are  some  men  of  so  little  business  tact  that  they 
always  get  cheated  in  a  bargain.  It  would  be  better 
for  them  to  keep  what  they  already  have  and  never  en- 
gage in  trade.  So  do  men  point  with  scorn  at  this 
famous  transaction  when  Esau  for  one  morsel  of  meat 
sold  his  birthright;  and  yet  there  are  multitudes  of 
people  everywhere  who  are  making  far  more  shocking 
and  ridiculous  bargains. 

1.  Men  barter  their  birth  right  for  pleasure.  Ex- 
amples of  this  we  see  every  day  . 

2.  Men  barter  their  birthright  too,  for  fame.  Henry 
of  Navarre  made  a  choice  between  the  crown  of 
France  and  his  soul, — between  fame  and  Christ.  He 
deliberately  decided  to  accept  the  kingdom  and  sacri- 
fice his  religion.     What  do  you  think  of  his  bargain  ? 

3.  How  sadly  common  it  is,  too,  for  men  to  barter 
their  birthright  for  gold.  There  are  men  all  about  us 
who  are  selling  their  souls  for  a  mere  pittance  of  this 
world's  goods.  There  are  men  in  all  our  communities 
who  are  selling  their  souls  and  destroying  the  souls  of 


156  A  Birthright  Bargained  Away. 

hundreds  of  others,  for  the  paltry  consideration  of  the 
few  dollars  which  they  receive  across  a  saloon  bar; 
while  their  customer's  ,among  the  rich  and  poor  alike, 
are  daily  bartering  their  souls  for  rum  to  feed  a  de- 
praved appetite.  The  whole  truth  of  the  matter  is  this, 
that  sin  is  a  great  cheat ;  that  Satan  is  bad  pay.  When 
anyone  parts  with  his  birthright  at  any  price,  he  makes 
a  woefully  bad  bargain. 

III.  One  other  lesson;  it  is  this,  that  as  in  the  case 

of  Esau,  WHEN  THE  BARGAIN   IS  ONCE  MADE,  YOU   CAN 

NOT  RUE.  "For  ye  know  that  afterward  when  he  would 
have  inherited  the  blessing  he  was  rejected;  for  he 
found  no  place  of  repentance,  tho  he  sought  it  care- 
fully with  tears."  In  all  God's  Word  I  know  of  no 
thought  more  solemn  than  this — that  there  is  such  a 
think  as  unsuccessful  repentance,  regret  that  does  not 
cure. 

1.  For  example,  suppose  that  you  have  foolishly 
bartered  away  the  birthright  of  youth.  Take  a  man 
who  wakens  up  at  40  years  of  age  and  finds  that  his 
youth  has  been  wasted,  and  then  strives  to  get  back  his 
early  advantages.     Does  he  get  them  back? 

2.  Another  example, — the  case  of  parents  who  have 
bartered  away  their  birthright  of  past  faithfulness  to 
their  children.  That  parent  who  omits  in  the  first  ten 
years  of  a  child's  life  to  make  an  eternal  impression  for 
Christ  and  the  good  the  chances  are  a  thousand  to  one 
that  he  will  never  make  it  at  all. 

3.  Just  so  is  it,  again,  every  time  we  barter  away 
any  single  opportunity  for  doing  good.  There  is  noth- 
ing in  this  world  so  vain  as  trying  to  get  back  a  lost  op- 
portunity. 


The  Evil  of  a  Divided  Heart.  157 

4.  Once  more,  we  remind  any  who  may  be  neglectful 
of  the  matter  that  the  same  danger  threatens  in  re- 
gard to  the  soul's  eternal  redemption.  God  says,  "My 
Spirit  shall  not  always  strive." 

A  few  years  ago  our  government  decided  to  redeem 
all  trade  dollars  at  their  face  value,  tho  they  were  real- 
ly worth  only  85  cents.  If  on  or  before  the  30th  day 
of  September,  1887,  you  had  taken  to  the  treasury  those 
coins  you  would  have  received  in  exchange  a  full  dol- 
lar for  every  one.  But  you  cannot  do  that  now.  It  is 
too  late.  The  day  of  the  redemption  of  that  coin  has 
passed.  So  there  is  a  time  for  the  redemption  of  every 
soul.  If  you  let  that  time  pass,  it  is  gone,  and  once 
gone,  it  is  gone  forever. 


The  Evil  of  a  T^Wiizi^  Heart. 


''Their  heart  is  divided;  nozv  shall  they  he  found 
faulty."    Hosea  10:  2. 

Israel,  as  a  nation,  divided  its  allegiance  between 
Jehovah  and  Baal,  and  so  was  given  up  to  captivity. 
Men  and  women  suffer  evil,  also,  as  a  result  of  a  di- 
vided heart.  It  brings  loss  of  spiritual  blessing,  and 
leads  to  results  that  are  much  to  be  deplored. 

I.  How  DOES  THE  HAVING  OF  A  DIVIDED  HEART  MAN- 
IFEST ITSELF? 

I.  In  the  lack  of  a  single-hearted  reliance  upon 
Christ  for  salvation.  There  are  persons  who  possess 
faitji  in  Christ,  and  yet  they  rely  upon  self.  None  but 
Christ  can  save  them ;  they  canot  save  themselves,  and 
yet  they  fail  in  making  Christ  the  only  ground  of  their 


158  The  Evil  of  a  Divided  Heart. 

hope.  They  try  to  mix  grace  and  works.  They  for- 
get that  we  are  saved  by  grace  alone.  After  we  are 
saved  we  have  the  privilege  and  duty  of  working  as 
much  as  we  will,  but  there  is  but  one  Savior,  Christ, 
our  Lord,  and  he  must  be  trusted  entirely  for  redemp- 
tion. 

2.  In  the  lack  of  a  single-hearted  love  for  God  and 
his  character.  God  is  not  loved  at  all  if  he  is  not  loved 
wholly.  As  Saint  Augustine  has  said:  ''How  seldom 
is  Jesus  loved  for  Jesus."  God  wants  a  sincere  and 
single-hearted  love  from  us,  and  there  are  many  who 
profess  to  serve  him  who  do  not  love  him  in  this  way 
and  revere  his  character  as  they  ought. 

3.  In  the  lack  of  a  single-hearted  loyalty  to  God  and 
his  service.  ''No  man  can  serve  two  masters."  "Ye 
cannot  serve  God  and  mammon."  There  are  too  many 
who  try  to  render  this  kind  of  half-hearted  service. 

II.    How   ARE  THOSE   POSSESSED  OF  A  DIVIDED   HEART 

REGARDED  BY  GoD  ?  They  are  "found  faulty."  In  other 
words,  their  condition  is  not  such  as  God  can  improve. 
They  are  faulty,  because 

1.  Not  to  depend  on  Christ  solely  is  faulty.  When 
he  purchases  redemption  for  us,  he  wants  us  to  ac- 
cept of  his  finished  work.  When  he  forgives  us,  he 
wants  us  to  believe  that  he  pardons  completely.  When 
he  saves  us,  he  saves  us  fully  and  by  his  own  almighty 
power.  We  cannot  be  otherwise  than  faulty  in  his 
sight  if  we  try  to  take  away  from  the  completeness  of 
his  work. 

2.  Not  to  love  singly  is  faulty.  Christ  is  insulted 
when  a  rival  is  admitted.  In  this  respect  his  love  is 
like  a  husband  for  a  wife  or  a  wife  for  a  husband;  it 


The  Evil  of  a  Divided  Heart.  159 

demands  single-heartedness.  Those  whose  hearts  are 
divided,  whose  love  is  thus  faulty,  cannot  be  pleasing 
to  Christ. 

3.  Not  to  serve  singly  is  faulty.  If  a  minister  of 
Christ  were,  in  his  work,  to  aim  at  something  else  be- 
sides his  proper  effort  for  the  good  of  souls,  whether 
it  be  fame,  learning,  philosophy,  rhetoric,  or  personal 
gain,  he  certainly  would  be  a  very  faulty  servant  of 
God.  And  so  with  any  Christian  who  does  not  have  a 
single  purpose  to  advance  the  kingdom,  and  do  God's 
will,  he  is  certainly  manifesting  a  divided  heart,  and  is 
found  faulty.  There  are  Christians  who  seem  to  wish 
to  walk  as  near  the  line  between  right  and  wrong  as 
ever  they  can,  just  so  they  are  not  clear  over  on  the 
wrong  side.  Like  some  trees,  they  stand  on  the  right 
side  of  the  fence,  but  they  lean  a  little  over  and  when 
they  fall  they  are  sure  to  fall  the  wrong  way.  Such 
Christians  show  a  lack  of  devotion.  They  want  to  get 
to  heaven,  but  to  enjoy  just  as  much  of  sin  and  sinful 
pleasure  as  they  possibly  can,  consistent  with  safety. 
They  want  to  reach  out  just  as  far  and  gather  as 
many  of  the  flowers  that  grow  on  the  edge  of  the  dan- 
gerous precipice  of  sin  as  ever  they  can,  just  so  they 
do  not  go  over.  They  try  Christ's  patience  and  long- 
suffering  love  just  as  far  as  they  dare,  so  he  does  not 
cast  them  off  for  ever. 

Let  us  give  God  our  whole  heart.  He  says :  "My 
son,  give  me  thy  heart."  He  says  to  a  seeker:  "Ye 
shall  seek  me  and  ye  shall  find  me  when  ye  shall  search* 
for  me  with  all  thy  heart."  In  seeking  God,  in  loving 
God,  in  serving  God,  he  asks  us  to  do  it  with  the  whole 
heart.    Christ  gave  hi?  whole  heart  to  our  redemption. 


i6o  Called  for  a  Purpose. 

Let  us  give  a  whole  heart  to  his  service. 

Whole  hearted  service  is  the  way  to  the  respect  of 
our  fellows.  It  is  the  way  to  personal  happiness.  It 
is  the  way  to  highest  usefulness.  It  is  the  way  to 
God's  approval  and  richest  rewards. 


Called  iot  a  Purpose. 

''Who  knozvest  zvhether  thou  art  come  to  the  king- 
dom for  such  a  time  as  this?"     Esther  4:  14. 

The  historical  acount  in  the  book  of  Esther  is  famil- 
iar. Read  in  God's  word,  sung  in  cantata,  studied  in 
history,  and  so  beautiful  a  story  in  itself,  probably 
no  portion  of  Scripture  is  more  familiar  to  old  and 
young  alike.  Let  us  apply  the  lesson  of  Esther's  call 
to  ourselves.  You  may  think  yourself  small,  but  no 
one  else  can  fill  your  place.  Why  not  believe  that  you 
are  raised  up  of  God  for  a  purpose?  That  you  have 
some  special  povx^ers  with  special  opportunities?  That 
there  is  a  place  in  which  you  stand  that  no  other  liv- 
ing soul  can  stand?  "Who  knowest  whether  thou  art 
come  to  the  kingdom  for  such  a  time  as  this?"  Why 
were  you  born  when  you  were  and  where  you  were? 
Why  are  you  living  in  this  nineteenth  century,  and  es- 
pecially in  this  closing  year  of  the  century?  Why 
were  you  entrusted  with  health  and  means,  and  posi- 
tion, and  friends,  and  opportunity?  "Who  knowest 
whether  thou  art  come  to  the  kingdom  for  such  a  time 
as  this?" 

I.  Remember,  first,  that  like  Esther,  you  cannot  sep- 
arate your  interests  from  those  of  your  people  and 


Called  for  a'. Purpose  i6i 

your  God.  Mordecai  made  it  plain  to  Esther  that  she 
should  not  escape  in  the  seclusion  of  the  king's  palace, 
were  she  to  fail  of  her  duty.  He  told  her  in  case  of 
her  failure  deliverance  would  arise  to  the  Jews  from 
another  place,  "but  thou  and  thy  father's  house  shall  be 
destroyed."  We  are  all  bound  together  in  a  bundle  of 
interests.  "No  man  liveth  to  himself."  Did  the  temp- 
tation ever  come  to  you  to  think  of  yourself  alone? 
It  is  the  very  badge  of  a  disciple  that  he  join  not  only 
Christ,  but  his  cause;  that  he  consider  not  alone  him- 
self, but  others.  You  must  give  yourself  to  Christ  to 
make  his  interests  your  interests,  his  life  your  life,  his 
kingdom  your  kingdom,  his  glory  your  glory.  You 
must  let  your  personal  welfare  merge  itself  into  the 
interests  of  your  Lord.  It  will  never  do  simply  to  ac- 
cept Christ  to  save  us  without  accepting  him  to  rule 
over  and  in  us.  The  very  act  of  enlisting  is  the  of- 
fering yourself  for  service. 

2.  Again,  as  in  the  case  of  Esther,  not  only  are  your 
interests  inseparably  associated  zvith  those  of  your  fel- 
lozvnien,  hut  they  are,  indeed,  absolutely  identical. 
There  are  a  great  many  people  who  think  that  they 
can  be  interested  in  religion  or  not,  just  as  they 
please.  No,  they  are  mightily  interested  in  religion 
whether  they  know  it  or  not.  We  have  seen  in  a  re- 
ligious periodical  the  account  of  a  man  in  Texas  who 
asked  a  misisonary  of  the  Sunday-school  Union  if  the 
Bible  said  anything  about  Sunday-schools,  and  de- 
clared himself  opposed  to  them.  Next  morning,  the 
missionary  met  this  same  man  on  an  early  train.  The 
man  said  he  was  going  after  his  half-grown  boy,  who 
had  run  away  from  home,  and  who  was  giving  him  a 


i62  Called  for  a  Purpose. 

great  deal  of  trouble.  'There  ought  to  be  a  law  to 
prevent  such  things,"  said  the  man.  "There  is  a  law," 
said  the  missionary,  ''the  law  of  God."  "Well,  it  was 
a  bad  orphan  boy  in  the  neighborhood  who  persuaded 
my  son  to  run  away,"  said  the  father.  "That  shows 
how  our  homes  are  not  safe  if  there  are  bad  boys 
around,"  said  the  missionary.  The  fact  is  that  we 
must  train  other  children  or  ours  are  not  safe.  That  is 
the  lesson  that  comes  right  home  to  all  Christian  par- 
ents. You  cannot  separate  your  interests  into  one  lit- 
tle parcel.  You  must  train  other  children  or  your 
own  are  not  safe.  The  question  of  the  prevalence  of 
Christianity  in  your  community  touches  you  whether 
you  know  that  it  does  or  not.  If  your  neighbor's  yard 
is  filthy,  the  disease  germs  will  not  respect  your  gar- 
den  wall.  They  will  come  up  into  your  windows, 
smite  down  your  children,  or  yourself.  Moral  pesti- 
lence also  concerns  us  all.  If  the  cause  of  Christ  suf- 
fers, you  suffer;  if  the  church  suffers,  you  suffer;  if 
the  tone  of  morality  suffers,  you  suffer;  if  a  high  ideal 
of  Christian  character  suffers,  you  suffer  with  it. 
There  are  a  great  many  people  in  every  community 
who  take  no  interest  in  religion ;  never  attend  church ; 
pay  nothing  to  the  support  of  the  gospel ;  and  at  least 
by  their  actions  show  that  they  care  for  none  of  these 
things.  They  think  they  can  separate  their  interests 
from  Christianity.     Vain  attempt! 

3.  Once  more,  this  incident  of  Esther,  so  full  of 
lessons,  may  well  bring  us  another  thought,  as  to  zvhat 
an  exalted  position  we  have  been  brought,  and  ivhyf 
Was  it  not  a  strange  thing  that  Esther,  the  foster  child 
of  a  humble  Jew,  should  rise  from  lowly  rank  to  be 


Called  for  a  Purpose.  163 

Queen  of  Persia?  Yet,  if  we  were  to  say  that  you 
have  been  raised  to  the  position  of  kings  and  queens, 
it  would  be  poor  exultation  compared  with  that  which 
you  have  actually  received.  Kings  and  priests  unto 
God!    "Heirs  of  God  and  joint  heirs  with  Christ!" 

What  then  are  the  obligations  of  one  so  highly  fa- 
vored? God  has  a  purpose  toward  others  in  our  ex- 
ultation. As  truly  as  with  Esther,  so  has  he  in  your 
case.  We  are  saved  to  save  others.  Why  should  not 
each  of  us  feel  that  we  have  come  to  our  kingdom 
for  such  a  time  as  this  ?  That  we  and  our  work  fit  to- 
gether? Are  you  a  teacher  in  the  Sunday-school? 
Who  knovv'S  but  what  you  have  come  to  your  class  at 
this  very  time  to  bring  them  all  safe  into  the  fold  of 
Christ?  Are  you  a  young  man,  newly  accepting  the 
duties  of  church  membership?  Who  knows  but  what 
God  brought  you  into  the  church  to  be  a  wonderful 
blessing  to  the  church  ?  to  meet  the  great  need  for  men 
who  will  sacrifice  and  work  and  take  responsibility  in 
His  name  and  for  His  sake?  And  how  many  Esthers 
there  are,  called  to  be  queens  ?  Society  is  bondage  to 
evil  practices.  Death  to  all  that  is  pure  and  true  is 
threatened.  ''Who  knoweth  whether  thou  art  come  to 
the  kingdom  for  such  a  time  as  this?"  is  the  message 
to  every  Christian  woman.  You  may  be  Israel's  de- 
liverer if  you  will.  Each  servant  of  God  is  called  for 
a  purpose.  We  each  have  a  kingdom.  To  it  we  are 
brought  for  such  a  time  as  this.  A  holy  confidence  in 
God's  divine  purpose  regarding  us  should  fill  us  with 
mighty  impulse  tov^^ard  a  heroic  life. 


i64  Spiritual  Feeling. 

Spiritual  Feeling. 


"Believing,  we  rejoice  with  joy  unspeakable  and  full 
of  glory."— I  Pet.  1 :8. 

It  is  the  usual  experience  of  too  many  Christians  that 
they  have  a  Httle  joy,  some  despair  and  much  spiritual 
neglect.  We  began  with  a  little  feeling  at  conversion, 
but  since  that  time  our  spiritual  emotions  have  been  fit- 
ful and  unsatisfactory.  After  many  vain  attempts  to 
maintain  a  desirable  state  of  feeling  we  have  given  it 
up  and  have  settled  down  to  inaction  and  neglect  of  the 
inner  life. 

I.  It  would  seem  that  there  ought  to  he  some  way  of 
maintaining  conscious  and  continuous  fellowship  with 
our  Heavenly  Father. 

God  is  our  Father.  We  are  his  children;  why  can 
not  we  live  conscious  of  his  nearness,  conscious  of  his 
love  and  glad  of  his  interest  in  us? 

2.  There  is  a  great  spiritual  art  in  maintaining  a  set- 
tled and  satisfactory  state  of  heart. 

Here  is  a  great  field  for  study  and  practice  of  self- 
discipline.  Feeling  does  not  come  of  itself,  founded  on 
nothing.  We  have  got  to  prepare  for  it,  and  practice 
the  presence  of  God. 

3.  In  this  verse  it  is  made  plain  that  feeling,  the 
sense  of  spiritual  blessedness  is  the  result  of  faith. 

Now  we  know  that  faith  has  its  foundation  in 
knowledge.  As  we  know  God  we  have  faith  in  him; 
and  in  proportion  as  we  have  faith  in  him  we  have 
peace,  love,  joy  and  spiritual  blessedness.  It  is  plain, 
then,  that  the  right  kind  of  spiritual  feeling  is  not 
something  hot,  excited,  extreme,  such  as  can  be  main- 


spiritual  Feeling.  165 

tained  but  a  little  while,  and  from  which  reaction  is 
sure  to  come.  It  is  rather  a  state  of  conscious  living 
with  the  sense  of  God's  presence  and  love  and  care. 

There  are  Christians  who  live  chiefly  by  emotion. 
They  are  like  ships  that  move  by  sails.  They  are  often 
in  a  dead  calm,  often  out  of  their  course  and  some- 
times driven  back;  and  it  is  only  when  the  winds  are 
fair  and  powerful  that  they  move  forward  with  rapid- 
ity. The  others,  and  a  more  desirable  kind  of  Christ- 
ians, remind  one  of  the  great  steamers  which  cross  the 
ocean,  moved  by  an  international  and  permanent  prin- 
ciple, setting  at  defiance  all  ordinary  obstacles  and  ad- 
vance steadily  and  swiftly  to  their  destination  thro 
calm  and  storm,  thro  cloud  and  sunshine. 

4.   The  importance  of  this  matter  of  feeling. 

Some  people  think  of  it  as  of  little  importance.  It  is 
pleasant  they  think  to  have,  but  no  special  loss  not  to 
have,  except  of  enjoyment. 

a.  First,  it  is  important  on  account  of  its  close  con- 
nection with  our  peace  and  satisfaction  in  the  religious 
life. 

b.  It  is  very  important  too,  because  of  its  santifying 
power.  To  realize  God's  presence  is  one  of  the 
mightiest  means  of  excluding  sin  out  of  our  lives. 

c.  It  is  important  because  upon  it  depends  so  largely 
our  efficiency  as  Christians.  If  we  have  no  sense  of 
God's  presence  we  lack  power.  With  the  sense  of  his 
nearness,  and  love,  and  approval,  our  power  is  greatly 
increased.  We  have  courage.  We  have  strength 
wathin. 

Let  us  use  the  proper  means  to  maintain  a  steady 
and  desirable  state  of  spiritual  interest  and  feeling. 


i66  A  Call  to  Heroism. 

A  Call  to  Heroism. 


''Go  stand  and  speak  in  the  temple  to  the  people  all 
the  ivords  of  this  life."    Acts  5  :  20. 

The  apostles  of  Christ  are  in  the  midst  of  persecu- 
tion. An  attempt  is  made  to  silence  their  preaching 
and  stay  the  aggressive  power  of  the  Gospel.  They 
are  cast  into  prison.  But  an  angel  opens  the  doors  and 
bids  the  messengers  of  the  truth  continue  their  work. 
*'Go,  stand  and  speak  in  the  temple  to  the  people  all 
the  words  of  this  life." 

In  the  word  "stand"  of  this  message,  is  an  implied 
summons  to  Christian  boldness.  In  the  words  "speak 
in  the  temple,"  is  a  call  to  heroic  action.  They  were 
called  to  stand  at  the  post  of  duty,  at  the  very  spot 
where  they  had  been  arrested,  at  the  very  centre  of  op- 
position. They  were  to  speak  to  the  people  "all  the 
words  of  this  life."  "Life"  here  means  not  the  present 
life,  nor  the  future  life,  but  the  spiritual  life,  the 
Christian  life,  the  new  life  in  Christ,  which  was  the 
theme  of  the  apostolic  preaching. 

They  obeyed.  "They  entered  into  the  temple  early 
in  the  morning."  They  went  as  soon  as  released,  be- 
ing back  in  the  temple  by  daybreak,  in  time  for  the 
morning  sacrifice  at  sunrise.  There  they  stood,  and 
bore  witness  for  Christ,  moved  by  the  consciousness 
that  they  ought  to  obey  God  rather  than  men. 

There  is  a  call  to  heroism  in  our  day.  In  this  mes- 
sage and  the  example  of  the  apostles  we  hear  it: 
"Stand!"     "Stand!" 

I.  "Stand"  in  the  place  of  danger. 

The  apostles  had  been  arrested  in  Solomon's  porch. 


A  Call  to  Heroism,  167 

The  exclamation  of  their  enemies  was :  "Behold,  the 
men  whom  ye  put  in  prison  are  standing  in  the  tem- 
ple." They  were  back  again  in  the  same  place.  No 
wonder  the  daring  of  men  who  would  go  straight  back 
to  the  place  of  their  apprehension  compelled  astonish- 
ment. But  ready  for  such  heroic  conduct  should  be 
every  Christian.  On  the  mission  fields,  in  many  lines 
of  effort  to  save  men,  there  is  danger — sometimes  to 
life,  but  more  often  to  our  peace  and  tranquility;  yet 
we  should  stand.  Like  the  pilot  of  the  burning  ship 
guiding  her  to  the  beach ;  like  the  e  ngineer  who  in- 
stead of  jumping  stuck  to  his  engine  and  forced  it 
safely  thro  an  obstruction;  so  should  w^  heroically 
stand  in  the  place  of  danger  when  called  to  it  by  the 
voice  of  duty. 

II.  ''Stand"  in  the  place  of  obedience. 

1.  The  obedience  of  these  men  of  God  was  literal. 
The  angel  said,  ''Go,  stand,"  and  they  were  found 
"standing."  He  said,  "Speak  to  the  people,"  and  they 
were  found  "teaching  the  people." 

2.  Their  obedience  was  very  prompt.  The  com- 
mand was,  "Speak  in  the  temple."  "And  when  they 
heard  that,  they  entered  into  the  temple  early  in  the 
morning."    No  delay. 

3.  Their  obedience  was  continuous.  This  we  learn 
from  the  42nd  verse  of  this  chapter :  "And  daily  in  the 
temple,  and  in  every  house,  they  ceased  not  to  teach 
and  preach  Jesus  Christ." 

A  man  asking  for  work  was  bidden  to  take  a  rope 
and  pail,  draw  water  from  a  well  and  pour  it  into  a 
sieve.  The  work  seemed  highest  folly.  But  he  con- 
tinued hour  after  hour  the  long  day  thro.     As  even- 


i68  A  Call  to  Heroism. 

ing  approached,  he  found  the  well  nearly  dry ;  then  he 
happened  to  notice  a  bright,  sparkling  light  at  the 
bottom.  It  proved  to  be  a  ring  set  with  a  brilliant  gem 
which  had  been  dropped  into  the  well.  He  had  not 
understood  before ;  but  having  been  instant  and  faith- 
ful in  obedience  he  now  saw  the  reason  for  the  work 
he  had  been  given  to  do.  God  will  choose  those  to  be 
co-workers  with  Him  who  will  do  just  what  they  are 
told,  literally,  promptly,  continuously. 

HI.  "Stand"  in  the  place  of  opportunity. 

The  place  where  God  bids  us  to  go  is  the  place  of 
opportunity.  The  apostles  found  people  in  the  tem- 
ple. There  they  had  hearers.  To  these  hearers  they 
carried  a  message,  bore  a  testimony.  Another  chance 
to  preach  to  the  people  and  another  chance  to  reach 
the  ears  of  the  council  Vv^as  their  reward.  In  the  place 
of  opportuity  let  us  not  fear  or  fail  to  stand. 

IV.  ''Stand"  in  the  place  of  privilege. 

The  place  of  danger  and  of  obedience  and  of  oppor- 
tunity was  the  place  of  privilege.  It  gave  them  the 
privilege  of  serving  God  and  of  bringing  about  results 
in  His  Kingdom.  Duty  ever  enlarges  into  privilege. 
The  duty  of  sowing  the  seed  of  the  Gospel  widens  out 
into  the  privilege  of  harvesting  souls.  The  duty  of 
standing  obediently,  becomes  the  privilege  of  harvest- 
ing souls.  The  duty  of  standing  obediently,  becomes 
the  privilege  of  conscious  communion  with  God.  The 
duty  of  doing  hard  things  or  dangerous  things  for 
Christ's  sake  brings  the  privilege  of  by-and-by  hearing 
his,  ''Well  done,  good  and  faithful  servant,  enter  thou 
into  the  joy  of  thy  Lord." 

Let  us  live  lives  that  are  heroic  in  faithfulness.  Let 
us  "stand"  for  God.  Let  us  do  it  wherever  the  place 
he  puts  us  to-day. 


Blest  to  Bless.  169 

Blest  to  Bless. 


"I  zuill  bless  thee,  and  make  thy  name  great;  and  he 
thou  a  blessing."     {R.  V.)     Gen.  12:  2. 

When  God  blesses  us  with  gifts  of  any  kind,  he 
wants  us  to  be  a  blessing  to  others.  Nothing  he  gives 
us  is  for  ourselves  alone;  we  receive  that  we  may  give 
again. 

I.  Notice,  first,  the  fact  that  this  is  God's  plan 
FOR  CARRYING  ON  His  WORK.  So  far  as  we  can  see  it 
is  God's  plan  to  convert  the  world  thro  man's  effort  for 
men.  Christ  said,  "As  the  Father  has  sent  me,  even 
so  send  I  you."  There  was  once  a  man  who  came  to 
Christ  being  possessed  of  an  unclean  spirit.  Christ 
cast  out  the  evil  spirit  and  restored  him  to  his  right 
mind.  Then,  in  his  gratitude,  the  man  prayed  that 
he  might  go  with  Christ.  The  wish  seemed  natural 
and  right,  but,  "No,"  Christ  said,  "I  have  blessed 
thee,  now  be  thou  a  blessing — go  home  to  thjy  friends 
and  tell  them  how  great  things  the  Lord  has  done  for 
thee."  Two  of  John's  disciples  were  pointed  to  Christ. 
They  asked  him,  "Master,  where  dwellest  thou?"  And 
he  said,  "Come  and  see."  They  spent  the  day  with 
him.  But  the  blessing  they  got  had  all  the  force  of  a 
command  to  them.  It  was  as  if  Christ  had  said, 
"Now,  John,  I  have  blest  thee,  be  thou  a  blessing.  Go 
find  your  brother  and  bring  him  to  me."  Or,  turning 
to  Andrew,  "Andrew,  you  have  been  with  me  to-day; 
now  that  I  have  blest  thee,  be  thou  a  blessing  to  thy 
brother  Simon." 

Whatever  the  gift  God  has  bestowed  upon  you,  he 
wants  you  to  use  it  to  bless  others. 


170  Blest  to  Bless. 

1.  Maybe  he  has  given  yon  youth,  vigor  and 
strength.  He  says,  ''I  will  bless  thee  with  these; 
now  be  thou  a  blessing  to  others  thro  these  gifts." 

2.  Maybe  God  has  blessed  yon  with  loving^  win- 
ning zvays, — with  beauty  of  person  and  form  and  fea- 
ture. He  says  to  you,  "Be  thou  a  blessing,  and  use 
these  gifts  to  win  others  to  Christ."  You  can  teach  in 
theSunday-school,  you  can  work  in  the  church;  by 
your  very  winsomeness  you  can  bless  others. 

3.  Maybe  God  has  blessed  you  with  the  possession 
of  influence  and  the  respect  of  your  neighbors.  These 
are  gifts  you  may  employ  to  bless  the  world. 

4.  God  may  have  blessed  you.  as  parents.  You  have 
the  love  of  your  family  as  a  rich  gift;  now  be  thou  a 
blessing  by  using  a  parent's  influence  to  lead  your 
household  to  Christ. 

5.  God  may  have  blessed  you  in  business  and  en- 
trusted you  with  means.  Be  thou  a  blessing  in  help- 
ing the  poor,  and  in  supporting  and  spreading  the 
gospel. 

6.  It  may  be  the  gift  of  music  or  song  you  possess. 
Then  be  you  a  singing  pilgrim,  hymning  the  gospel 
into  the  hearts  of  men.  "Tho  they  may  forget  the 
singer,  they  will  not  forget  the  song." 

Not  one  of  us  but  has  some  talent,  some  opportunity, 
some  way  in  which  we  have  been  blessed  that  we  may 
use,  in  turn,  in  blessing  others.  It  is  our  duty  to  do  so. 
It  is  in  this  v/ay  God's  work  is  to  be  done  in  the  world. 

II.  Not  only  is  this  God's  plan,  but,  secondly,  all 

OUR  SUCCESS  DEPENDS  UPON  OUR  FOLLOWING  IT. 

There  is  a  dangerous  tendency  in  these  days  toward 
individual  shifting  of  personal  duty  upon  the  shoulders 


Blest  to  Bless.  171 

of  committees,  and  corporations,  and  associations.  We 
form  associations.  We  pass  resolutions.  We  appoint 
commitees.  We  circulate  petitions.  Let  us  remember 
that  none  of  these  things  can  take  the  place  of  personal, 
individual  effort.  Your  individual  duty  cannot  be  done 
thro  any  committee  or  association.  There  is  a  tendency 
to  rely  upon  great  movements  in  the  Church, — upon 
the  use  of  methods  and  machinery.  The  Church  can 
not  by  any  method  lay  hold  of  some  huge  drag-net  and 
draw  in  at  a  single  haul  a  multitude  of  tishes.  Christ- 
ian work  must  be  largely  individual  work,  upon  indi- 
vidual hearts.  Dr.  Cuyler  recently  said :  "A  great 
many  crude  things  have  been  said  about  the  ma- 
chinery of  revivals ;  but  there  is  one  sort  of  machinery 
as  old  as  the  apostles  and  which  never  wears  out;  it  is 
the  simple  method  of  personal  effort  prompted  by  love.'' 
All  Christian  work  succeeds  largely  in  proportion  as 
individual  Christians  become  possessed  with  the  sense 
of  their  personal  duty.  *T  will  bless  thee,  and  be  thou 
a  blessing."  Great  thmgs  would  come  about  if  in  all 
our  churches  we  could  get  the  membership  conscious 
of  their  personal  opportunities  and  responsibilities. 
Mr.  Spurgeon  says  that  when  Moses  went  to  tell  the 
king  of  Egypt  that  he  would  call  up  the  plague  of  frogs 
upon  the  land,  he  can  imagine  the  king  answering: 
"Your  God  is  the  God  of  frogs,  is  he?  Well,  I  am  not 
afraid  of  frogs,  so  bring  them  on."  ''But,"  says  Moses^ 
*'there  are  a  great  many  of  them,  O  King."  And  the 
king  found  that  out.  So  we  may  be  very  weak  individ- 
ually, but  in  each  church  there  are  a  great  many  of  us, 
and  we  may  accompli sli  a  great  deal  of  work  if  we  will. 
God's  plan  is  this :  "i  will  bless  thee;  be  thou  a  bless- 


iy2  Heaven  in  the  Heart. 

ing."  All  our  success  depends  upon  our  following  that 
plan.  But  let  us  not  forget,  also,  that  our  highest 
blessedness  will  come  in  this  same  way.  God  says,  ''He 
that  watereth  shall  be  watered  also  himself."  "To  him 
that  hath,  shall  be  given."  Our  highest  joy  comes  in 
the  very  act  of  service. 


Heaven  in  the  Heart. 


''The  Kingdom  of  God  is  within  you." — Luke  17:21. 

A  kingdom  is  the  dominion  of  a  sovereign  ruler.  Na- 
ture is  a  kingdom,  for  a  supreme  Being  is  immanent  in 
the  universe  and  rules  it  with  sovereign  sway.  But 
above  the  kingdom  of  nature  there  is  another  kingdom 
because  above  the  physical  process  there  is  the  life  of 
the  spirit.  Both  kingdoms  are  but  parts  of  one  great 
empire,  and  both  are  equally  under  the  control  of  the 
one  great  Ruler. 

The  ancient  Israelites  believed  God  to  be  a  sovereign ; 
that  he  would  one  day  set  up  a  perfect  government 
upon  earth;  that  it  would  be  administered  thro  a  com- 
ing Messiah  descending  from  the  royal  house  of  David, 
and  that  He  would  reign  with  invincible  power  and  in 
great  magnificence.  It  was  the  coming  of  the  kingdom 
of  God  they  so  devoutly  longed  for  and  hopefully  ex- 
pected ;  while  their  minds  were  filled  with  glorious  vis- 
ions of  courtly  splendor,  in  which  the  gorgeous  palace, 
the  stately  throne  and  the  jewelled  crown  were  con- 
spicuous objects.  It  was  an  earth-born  dream  of  an 
imaginative  people,  destined  to  certain  disappointment. 
When  at  last  the  promised  King  came,  it  was  in  the 


Heaven  in  the  Heart.  17^ 

garb  of  a  Galilean  peasant  whose  royalty  was  of  the 
spirit,  and  whose  only  coronation  was  thro  the  derision 
of  His  foes.  "And  when  it  was  demanded  by  the  Phar- 
isees, when  the  Kingdom  of  God  should  come,  He  an- 
swered them  and  said:  The  Kingdom  of  God  cometh 
not  with  observation;  (is  not  an  outward,  showy  thing 
to  be  gazed  upon)  neither  shall  they  say  Lo,  here!  or 
Lo,  there!  (pointing  out  its  external  magnificence)  for, 
behold,  the  Kingdom  of  God  is  within  you. 

From  the  many  thoughts  this  verse  suggests,  let 
us  select  tv>o :  First,  the  fact  of  God's  inner  dominion; 
secondly,  the  happiness  of  those  who  submit  them- 
selves to  his  rule. 

I.  God's  Inner  Dominion. 

What  Christ  spoke  of  here  was  of  a  kingdom  that  is 
established  in  the  spirit  of  man.  The  kingdom  of 
heaven  was  at  hand  two  thousand  years  ago;  and  it 
has  been  coming,  coming,  coming,  for  centuries,  into 
the  hearts  of  men.  God  is  not  a  being  wdio  dwells  in 
some  remote  region  of  space.  He  is  not  some  foreign 
potentate,  to  whose  court,  by  and  by,  we  must  an- 
swer. Fie  is  near  us;  He  is  with  us;  He  is  in  us. 
''The  Kingdom  of  God  is  within  you."  Tt  is  a  kingdom 
of  the  mind,  the  will,  the  feeling,  the  conduct.  It  is  a 
kingdom  of  new  convictions,  producing  new  conver- 
sions and  outward  reforms ;  a  kingdom  of  new  life, 
kindling  new  ideas  and  forming  fresh  habits;  a  king- 
dom of  love,  revealing  the  Fatherhood  of  God  and  in- 
spiring filial  regard  in  man.  It  is  not  said  that  "the 
kingdom  of  God  is  not  with  observation,"  but  "the 
kingdom  of  God  conicth  not  w^ith  observation."  The 
effects  are  seen,  but  the  entrance  of  God  into  a  human 


174  Heaven  in  the  Heart. 

heart  to  take  np  his  reign  there  is  not  a  thing  to  be 
seen  with  the  human  eyes. 

2.  Consider  the  happiness  of  the  subjects  under 
God's  spiritual  doniinion. 

Dreams  of  happiness  we  all  indulge.  We  each  have 
a  sort  of  paradise  of  the  mind,  a  vision  of  some  happy 
attainable  condition  in  which  we  shall  be  free  from 
worry  and  Vv^ant,  vexation  and  strife.  But  too  many 
of  us  seek  this  happiness  outside  of  ourselves — in 
riches,  in  learning,  in  adventure,  in  excitement,  in 
fame,  in  novelty,  in  friendships,  flying  to  the  very  ends 
of  the  earth  in  search  of  it,  when  lo,  it  was  to  be  found 
all  the  time  at  home.  "The  kingdom  of  God  is  within 
you,"  and  the  happiness  men  desire  can  only  be  found 
under  that  kingdom.  Happiness  is  not  something  that 
can  be  manufactured  and  then  pressed  upon  one  as  a 
bargain.  It  is  not  obtainable  from  the  outside;  it  is 
from  within,  and  in  this  fact  lies  the  great  desirability 
of  being  a  Christian,  and  the  highest  type  of  a  Christ- 
ian, coming  entirely  under  the  dominion  of  the  spirit- 
ual. All  the  way  to  heaven  we  may  taste  the  joys  of 
heaven. 

It  is  said  of  an  old  Puritan  that  "Heaven  was  in  him 
before  he  was  in  heaven."  A  Scotchman  being  asked 
if  he  ever  expected  to  go  to  heaven,  gave  the  quaint 
reply :  "Why,  mon,  I  live  there." 

It  is  the  same  heaven  in  both  worlds.  The  only 
difference  is  one  of  degree.  "Lay  hold  on  eternal  life," 
It  is  something  for  us  to  get  hold  of  now.  It  is  a  thing 
of  the  future,  but  it  is  a  thing  of  the  present  too;  and 
even  the  part  of  it  Vv^hich  is  future  can  be  so  realized 
and  grasped  by  faith  as  to  be  actually  enjoyed  while 


Out  of  Egypt,  and  Into  Canaan.  175 

we  are  here.  Pardon,  peace,  rest  of  soul,  assurance  of 
hope,  abounding  joy  and  grace  beyond  measure,  these 
and  such  as  these  are  the  blessings  that  come  to  the 
man  who  has  this  inner  heaven  in  his  heart.  "The 
kingdom  of  God  is  within  you."  All  the  way  to  heaven 
is  heaven. 


Out  of  Egfypt,  and  Into  Canaan* 


"And  He  brought  us  out  from  thence,"  etc.  Deut. 
6:  23. 

This  verse  refers  to  that  wonderful  exodus  from 
Egypt  when  God  brought  out  his  people — out  of  the 
land  of  bondage,  and  into  their  Canaan  home.  It  was 
a  great  salvation,  a  signal  deliverance  which  parents 
and  children  alike  were  to  keep  in  mind.  The  verse 
beautifully  illustrates,  we  think,  the  outbringing  from 
sin  and  the  inbringing  into  Christ  of  every  Christian 
soul,  which  it  is  just  as  important,  whether  we  be 
young  or  old,  that  we  keep  ever  in  loving  remembrance. 

I.  Notice,  in  the  first  place,  that  to  every  Christian 
soul  there  is  a  bringing  out  of  bondage  into  the  glorious 
liberty  of  the  children  of  God.  "He  brought  us  out 
from  thence  that  He  might  bring  us  in," — out  of  the 
bondage  of  sin  into  the  liberty  of  the  children  of  God. 

Every  sinner  is  a  slave.  Conversion  is  emancipa- 
tion. Christ  is  a  liberator.  The  Bible  constantly 
speaks  of  our  condition  in  sin  as  bondage.  The  h^ardest 
bondage  in  this  world  is  the  bondage  of  sin.  Like  with 
Lsrael  in  Egypt,  sin  "makes  our  lives  bitter,  with  hard 
bondage,  in  mortar  and  in  brick,  and  in  all  manner  of 


176  Out  of  Eg)pi,  and  Into  Canaan. 

service."  As  truly  as  with  the  bondmen  in  Egypt  is 
every  unconverted  soul  forced  to  "make  bricks  with- 
out straw.' 

But  just  here  comes  in  the  meaning  of  the  mission 
of  Christ.  He  is  the  soul's  Emancipator,  giving  deliv- 
erance to  every  captive  the  moment  He  trusts  him.  On 
the  instant  of  faith  the  fetters  are  stricken  ofif,  and  we 
step  forth  upon  God's  broad  earth,  free  men, — out  of 
bondage  and  into  the  glorious  liberty  of  the  sons  of 
God. 

He  brought  us  out  from  thence  that  He  might 
bring  us  in — 

"Out  of  the  distance  and  darkness  so  deep, 

Out  of  the  settled  and  perilous  sleep; 

Out  of  the  bondage  and  wearing  of  chains, 

Out  of  companions]  :ip  ever  with  stains, — 
Into  the  light  and  the  glory  of  God, 
Into  the  holiest,  made  clean  by  his  blood; 
Into  the  quiet,  the  infinite  calm. 
Into  the  place  of  the  song  and  the  psalm, — 

Wonderful  love,  that  has  wrought  all  for  me  ! 

Wonderful  work  that  has  thus  set  me  free ! 

Wonderful  ground  upon  which  I  have  come  ! 

Wonderful  tenderness,  welcoming  home  !" 

2.  A  second  practical  thought  is  this,  that  having 
sincerely  accepted  the  deliverance  of  Christ,  God  by 
His  grace  hrings  us  out  of  the  old  practices  and  into 
the  new. 

Conversion,  if  genuine,  makes  a  radical  change  of 
conduct.  Profane  lips  stop  swearing,  and  tippling  Hps 
cease  drinking,  Sabbath-breakers  seek  the  house  of 
God  and  pleasure-seekers  find  higher  pleasure  in  try- 
ing to  please  their  Master. 

A  young  girl  recently  seeking  union  with  the  Church 
was  asked  if  she  could  think  of  any  way  in  which  be- 


Out  of  Egypt,  avd  Into  Canaan.  •\*j'j 

ing  a  Christian  ought  to  make  a  change  in  her  life.  She 
replied,  ''I  should  think  it  ought  to  make  a  change  in 
every  way."  Who  will  deny  that  she  had  the  right  con- 
ception of  Christian  living?  She  had  firmly  fixed  in 
her  mind  and  heart  the  principle  that  religion  has 
much  to  do  not  only  with  the  inward  motive,  but  with 
the  outward  life. 

Change  of  character  and  conduct  is  the  test.  "By 
their  fruits  3  c  shall  know  them."  "He  brought  us  out 
from  thence  that  He  might  bring  us  in," — out  of  old 
practices  and  into  the  new.  See  this  illustrated  in  the 
change  in  Paul  from  a  persecutor  to  the  most  devoted 
apostle.  See  it  manifested  in  John  Bunyan,  born  of  a 
low  Gypsy  woman,  wicked,  vulgar,  blasphemous  be- 
yond expression,  yet  yonder  is  John  Bunyan  again,  be- 
liind  the  bars  of  Bedford  prison,  with  God's  Word  in 
one  hand,  and  with  the  other  pointing  the  wdiole  world 
into  the  way  that  leads  from  destruction  up  to  the 
gates  of  the  Celestial  City!  What  a  difference  in  the 
same  man !  God  does  by  His  grace  bring  us  into  the 
right  and  beautiful  conduct  of  the  new, 

3.  There  is  yet  another  "coming  out,"  which  is 
essential  to  all  healthy  and  happy  piety, — coming  out 
from  the  zvorld  and  into  Christ's  fold.  Out  of  Egypt 
ought  to  mean  into  Canaan.  We  can  not  belong  in  the 
Church  and  in  the  world  both.  No  man  can  divide  his 
allegience.  The  Bible  draws  sharp  lines.  On  one  side 
walks  Christ;  on  the  other  side  goes  the  world.  No 
man  can  1:>estride  the  line  and  walk  with  both.  It  is  said 
that  the  first  king  of  the  Saxons  who  was  baptised  had 
in  the  same  church  one  altar  to  the  Christian  religion 
and  another  for  sacrificing  to  demons.     It  will  never 


178  A  Closed  Door  and  a   Waiting  Savior. 

do !  Full  well  do  we  know  that  no  such  service  is  ac- 
ceptable to  God.  Half  heartedness  is  sin.  Indecision  is 
sin.  Delay  is  sin.  When  God  gives  its  His  grace,  He 
asks  in  return  a  heart-loyalty  that  will  carry  us  clear 
over  from  the  world's  side  to  Christ's  side.  ''He  brings 
us  out  from  thence  that  He  may  bring  us  in." 

'  'Out  of  the  false  and  into  the  true, 

Out  of  the  old  man  into  the  new, 

Out  of  what  measures  the  full  depth  of  'lost'. 

Out  of  it  all  at  an  infinite  cost; 

Into  the  union  which  noth  ng  can  part, 
Into  what  satisfies  His  and  my  heart; 
Into  the  deepest  of  joys  ever  had — 
Into  the  gladness  of  making  God  glad  I 

"Wonderful  Person  whom  I  shall  behold  ! 

Wonderful  story  then  all  to  be  told! 

Wonderful  all  the  dread  way  he  trod  ! 

Wonderful  end,  he  has  brought  me  o  God Z'' 


A  Closed  Door  and  a  Waitingf  Savior. 

''Behold  I  stand  at  the  door  and  knock,"  etc.  Rev. 
3:20.  _     f;^ 

There  is  a  wonderful  picture  by  Holman  Hunt,  call- 
ed "The  Light  of  the  World."  It  reperesents  the  Sa- 
vior knocking  at  the  door  of  the  heart,  in  illustration 
of  these  words:  "Behold,  I  stand  at  the  door  and 
knock,"  etc.  He  stands  with  bowed  head,  listening. 
Across  the  door  vines  have  grown;  it  has  been  long 
since  it  was  unclosed.  He  holds  in  His  hand  a  lan- 
tern, from  which  the  rays  fall  on  some  fruit  which  has 
dropped  ungathered.  His  back  is  toward  the  light  of 
the  rising  moon.  The  attitude  is  that  of  earnest,  im- 
portunate waiting. 


A  Closed  Door  and  a   Waiting  Savior.  179 

There  is  another  picture,  by  the  artist  Bida,  which 
might  well  be  made  a  companion  piece  of  Hunt's.  It 
ilkistrates  the  passage  in  the  twenty-fifth  chapter  of 
St.  Matthew  regarding  the  five  foohsh  virgins.  They, 
too,  are  in  waiting,  having  cast  themselves  down  in 
despair  on  the  steps  of  a  palace.  One  picture  repere- 
sents  Jesus  standing  at  the  door  of  men's  hearts  knock- 
ing for  admission  there;  the  other  shows  us  those  who 
have  refused  to  hear  His  voice  pleading  for  admission 
into  His  heavenly  kingdom.  One  refers  to  time,  the 
other  to  the  morning  of  eternity.  One  shows  how 
easy  it  is  to  be  saved  now ;  the  other  shows  how  hope- 
less we  will  have  made  our  condition  if  we  harden  our 
hearts,  neglect  our  opportunities,  continue  to  exclude 
Christ,  and  let  our  characters  become  fixed  in  the 
mould  of  evil. 

I.    A  CLOSED  DOOR  AND  A  WAITING  SavIOR. 

1.  Infinite  love  is  certainly  manifested  in  the  fact 
that  Christ,  the  King  of  earth  and  heaven,  comes  to  us, 
not  waiting  for  us  to  go  to  Him. 

2.  More  than  this.  He  stands,  in  the  position  of  a 
suppliant.  How  strange  that  any  one  should  hesitate 
to  hasten  out  and  entreat  Him  to  come  in  as  rightful 
Lord  and  most  welcome  guest ! 

3.  But  His  affectionate  desire  towards  us  is  not 
satisfied  without  further  demonstrations.  "Behold," 
saith  He,  'T  stand  at  the  door  and  knock."  He  will 
not  force  tlie  door;  but  He  is  there,  standing,  knock- 
ing !  He  is  not  merely  willing  to  save  you,  but  has  an 
earnest,  importunate  desire  to  save  you.  It  is  not  the 
prodigal  seeking  the  father,  but,  greater  love  than  that, 
the  Father  seeks  the  prodigal.  Instead  of  your  seeking 


i8o  A  Closed  Door  and  a  Waiting  Savior. 

Him,  He  has  found  you.    The  question  is  not,  will  the 
Savior  accept  you?  but,  will  you  reject  the  Savior? 

4.  But  knocking  does  not  exhaust  His  efforts,  for 
He  calls.  "If  any  man  hear  my  voice."  He  has  a  voice, 
a  kind  and  pleading  voice.  He  has  not  spoken  a  sin- 
gle harsh  word  to  you  as  He  has  stood  at  the  door  of 
your  heart.     "O,  Voice  of  Love,  how  kind  Thou  art !" 

5.  Bear  in  mind  that  Christ  will  never  force  the  door 
of  your  heart.  It  was  once  exclaimed  by  one  of  our 
most  eloquent  senators  that  an  Englishman's  cottage 
is  his  castle.  It  is  true.  The  winds  may  whistle  thro 
every  crevice,  and  the  rains  penetrate  thro  every 
cranny,  but  into  the  cottage  the  monarch  of  England 
dare  not  enter  against  the  cotter's  will.  This  is  just 
the  state  of  the  case  between  Christ  and  the  human 
soul.  He  has  such  a  respect  for  the  will  of  that  im- 
mortal tenant  that  He  has  placed  within  us  that  He 
will  never  force  an  entrance.  He  will  do  everything 
else;  He  will  come,  and  stand,  and  knock,  and  call, 
but  He  will  never  force  an  entrance.  "If  any  man  hear 
my  voice  and  open  the  door  I  will  come  in,"  etc. 

II.  The  open  door  and  Christ  within.  "If  any 
man  hear  my  voice  and  open  the  door,  I  will  come  in 
to  him,  and  sup  with  him,  and  he  with  me." 

1.  Here  is,  first,  the  promise  of  His  divine  incoming. 
He  makes  the  unqualified  assurance  that  if  we  open  the 
door.  He  will  come  in.  There  is  no  perhaps  or  per- 
adventure  about  it.  If  we  want  to  be  saved  He  will 
save  us.    If  we  open  our  hearts  He  will  enter. 

2.  Here  is  also  promise  of  His  divine  mdzvelling. 
After  He  has  entered,  if  we  cherish  His  loving  pres- 
ence. He  will  stay — dwelling  with  us,  giving  us  an 


A  Closed  Door  and  a  Waiting  Savior.  iSj 

earnest  of  the  joys  of  life  eternal. 

This  is  all  the  more  plainly  seen  by  His  promise  of 
fellowship.  'T  will  sup  with  him,  and  he  with  me." 
He  sits  down  with  us  as  friend  with  friend,  as  brother 
with  brother  at  a  familiar  table.  He  talks  with  us,  and 
invites  us  to  talk  with  Him.  He  opens  the  way  for  us 
to  tell  Him  of  our  sorrows  and  our  joys,  our  perplex- 
ities and  our  hopes,  our  difficulties  and  our  desires : 
and  then  He  takes  of  the  things  of  the  Father  and 
shows  them  unto  us  until  the  chamber  of  communion 
glows  within  us,  and  we  are  filled  with  light  and  peace 
and  strength  and  holy  joy. 

3.  But  you  may  ask,  What  kind  of  a  feast  can  I 
give  for  such  a  guest.  Fear  not  to  invite  Him  in,  for, 
strange  to  say,  the  Master  brings  His  ow^n  provision. 
He  spreads  the  table  of  divine  satisfaction  and  offers 
to  you — His  fortunate  and  grateful  host.  '*Eat,  O 
friend,"  He  exclaims,  "drink;  yea,  drink  abundantly." 

4.  May  be  you  wonder  how  you  will  ever  be  able  to 
serve  Him  as  you  ought,  if  you  do  admit  Him  as  your 
Lord.  Can  you  hold  out?  Yes,  and  just  because  the 
meat  He  gives  you  increases  strength,  your  fellowship 
with  Him  drives  out  evil,  and  He  makes  His  grace 
sufficient  for  you. 

Oh,  unsatisfied  one,  this  is  the  kind  of  Savior  who 
is  standing  just  outside  the  fast-barred  door  of  your 
heart.  Open  the  door  and  let  Him  in.  Swing  it  wide 
open  and  invite  Him  in.  Receive  Him,  welcome  Him 
with  humble  gratitude.  If  you  do,  that  seeking  One 
will  prove  both  your  Redeemer  and  Friend,  and  for 
time  and  for  eternitv. 


i82  The  Secret  of  a  Strong  Heart. 

The  Secret  of  a  Strongf  Heart. 


"Wait  on  the  Lord :  be  of  good  courage,  and  he  shall 
strengthen  thine  heart:  wait,  I  say,  on  the  Lord.'' — 
Ps.  27:14. 

This  psalm  is  a  song  of  cheerful  hope.  This  hopeful 
attitude  was  maintained  by  the  Psalmist  in  the 
face  of  the  fact  that  he  was  in  most  distressing  circum- 
stances. From  the  psalm  itself  we  gather  the  inferences 
that  he  was  pursued  by  enemies  (vs.  2),  shut  away 
from  God's  house  (vs. 4),  parted  from  father  and 
mother  (vs.  10),  and  subject  to  the  opposition  of  slan- 
der (vs.  12).  The  circumstances  seem  to  point  to  the 
time  when  Doeg,  the  Edomite,  spake  against  him  to 
Saul. 

It  is  also  a  psalm  of  personal  experience.  It  bears 
testimony  to  personal  blessings  received,  and  of  assur- 
ances growing  out  of  them.  It  is  as  tho  he  had  said : 
'T  have  found  the  Lord  my  light  and  my  salvation ; 
whom  then  shall  I  fear?  He  has  proven  to  be  the 
strength  of  my  life;  and  of  whom  then  shall  I 
be  afraid?  When  enemies,  wicked,  many,  full 
of  cruel  hate,  made  onslaught  to  destroy  me, 
they  stumbled  and  fell.  I  have  decided  that  tho  a  host 
should  encamp  against  me,  I  will  not  allow  my  heart 
to  fail  me  or  become  fluttered  by  fear ;  yes,  even  tho  it 
may  come  to  actual  war  that  He  will  defend  me.  He 
will  hide  me  in  his  pavilion.  He  will  give  me  the  best 
shelter  in  the  worst  danger.  A  royal  pavilion  is  erect- 
ed in  the  centre  of  the  army,  and  around  it  all  the 
mighty  men  keep  guard  at  all  hours,  so  will  He  hide 
me  in  this  very  safest  place,  beside  my  King.     Or  my 


The  Secret  of  a  Strong  Heart.  183 

safety  will  be  as  one  in  the  secret  of  His  tabernacle ;  not 
at  the  horns  of  the  altar  or  even  in  the  holy  place  so 
sacred,  but  as  it  were  in  the  very  holy  of  holies, — the 
inner  chamber  of  Divine  presence  and  protection.  If 
not  thus  hidden,  then  He  will  set  me  upon  a  rock,  in 
some  strong  tower  of  impregnable  situation  and  de- 
fence. I  had  fainted  had  I  not  had  his  faith  and  felt 
assured  thus  of  the  goodness  and  love  of  God.  But  I 
have  tested  His  grace  and  His  help;  my  faith  has 
grown  out  of  experience,  and  now  I  want  to  commend 
to  others  the  God  who  has  been  so  good  to  me,  and  my 
call  is  to  all,  Wait  on  the  Lord;  be  of  good  courage, 
and  He  shall  strengthen  thine  heart;  wait,  I  say,  on 
the  Lord." 

The  centre  of  that  promise  is  in  the  assurance  of 
having  the  heart  strengthened.  This  is  what  we  all 
so  much  need  and  so  much  desire — strength  of  heart. 

L  The  importance  of  strength  of  heart. 

T.  It  is  the  secret  of  confidence.  We  will  make  no 
effort  in  a  direction  in  which  we  have  no  confidence  or 
expectation  of  attainment. 

2.  It  is  the  secret  of  courage.  We  can  scarcely  "be 
of  good  courage"  without  possessing  first  some  meas- 
ure of  confidence  of  success. 

3.  It  is  the  secret  of  action.  A  strong  heart  makes  a 
strong  arm. 

4.  It  is  the  secret  of  victory.  Confidence,  courage 
and  action  bring  victory.  So  all  success  depends  upon 
possessing  a  strong  heart. 

II.  The  secret  of  a  strong  heart. 
A  strong  heart  is  usually  found  thro  some  of  the 
various  ways  of  "waiting  on  the  Lord." 


184  The  Secret  of  a  Strong  Heart. 

1.  In  spiritual  meditation.  While  we  muse  the 
fire  burns.  Many  Christians  are  weak  of  heart  and 
purpose  in  these  days  because  they  live  in  such  a  hurry 
and  do  not  take  time  to  ''wait  on  the  Lord"  in  the  way 
of  spiritual  thoughtfulness  and  meditation.  We  need 
more  "quiet  hours,"  when  we  may  receive  grace  and 
strength  from  God.  Many  of  the  mighty  men  of  faith 
and  Christian  usefulness  of  the  past — men  like  Richard 
Baxter,  John  Bunyan,  etc. — were  men  of  much  spiritual 
meditation. 

2.  In  prayer.  It  is  in  the  act  of  prayer  we  grow 
strong  of  heart  and  fitted  for  success  in  God's  cause. 
It  was  as  he  wrestled  with  God  that  Jacob,  the  sup- 
planter,  was  changed  to  Israel,  the  prince  of  God ;  with 
princely  power  with  God  and  men. 

3.  In  Bible  study.  The  heart  grows  strong  as  we 
read  and  meditate  upon  God's  precious  promises;  note 
His  assurances  of  help,  study  His  character  and  take 
into  your  souls  His  truth. 

4.  In  the  use  of  the  other  means  of  grace — attend- 
ance at  the  house  of  prayer,  union  with  fellow  believers 
in  the  privileges  of  the  sanctuary,  and  actual  enlist- 
ment in  Christian  service.  These  are  all  ways  of 
"waiting  on  the  Lord"  in  the  steps  of  obedience;  and 
are  thus  all  ways  in  which  the  heart  grows  strong. 

Are  you  lacking  in  the  spirit  of  good  cheer  and  hope- 
fulness? Get  closer  to  God  and  your  heart  will  grow 
strong.  Do  you  find  yourself  lacking  in  Christian  cour- 
age? Get  near  enough  to  grasp  His  all-conquering 
hand  and  you  will  be  able  to  "do  exploits"  in  His 
name?  Are  you  conscious  of  a  sad  lack  of  power  as 
a  worker  ?    As  the  trolley  pole  is  held  up  close  against 


Practicing  the  Presence  of  God.  185 

the  wire  and  power  conies  down  to  move  the  car,  so 
hold  yourself  in  intimate  contact  with  God;  wait  upon 
Him,  wait  upon  Ilim,  keep  near  enough  to  Him  for 
His  grace  to  flow  into  your  soul,  and  you  will  be  strong 
for  His  service  and  have  power  to  perform  wonders.  A 
strong  heart  is  necessary  to  success,  and  the  secret  of 
o-ettincr  that  strono"  heart  is  contact  with  God. 


Practicing^  the  Presence  of  God. 


''Thou  arc  near,  O  Lord.'' — Ps.  119:151. 

This  phrase,  ''Practicing  the  presence  of  God,"  is  an 
ancient  one,  found  in  the  works  of  Jeremy  Taylor. 
Brother  Lawrence,  and  others,  and  is  used  in  many  ex- 
cellent devotional  books.  It  is  suggestive  of  souls  who 
in  past  days,  and  happily  in  present  days  too,  have  en- 
tered into  a  most  blessed  experience  of  the  spiritual 
life. 

The  living  a  life  hid  with  Christ  in  God,  a  life  under 
the  abiding  sense  of  God's  presence,  is  something  we 
should  all  strive  more  fully  to  attain. 

It  may  prove  helpful  in  this  direction  if  we  w^ill  con- 
sider just  what  is  involved  in  the  practice  of  the  pres- 
ence of  God. 

I.  As  A  FIRST  STEP  IT  INVOLVES  THE  YIELDING  OF 
OURSELVES  CORDIALLY  AND  FULLY  TO  GOD. 

I.  This  yielding  should  be  a  definite  response  to  rec- 
ognized duty.  We  belong  to  God ;  we  are  his  by  ci ca- 
tion ;  w^e  are  his  by  redemption.  It  is  therefore  our  duty 
to  honor  God's  right  in  us  and  yield  ourselves  heartily 
and  fulltv  to  his  control. 


l86  Practicing  the  Presence  of  God. 

2.  This  yielding  must  be  a  decisive  act  of  the  zvilL 
The  reason  so  many  fail  in  attaining  the  Spirit-filled 
life  is  that  there  are  points  at  which  they  hold  back 
from  God,  preferring  to  have  their  own  way  and  will 
rather  than  his. 

3.  Again,  the  yielding  should  be  an  irrevocable  act 
of  faith.  It  should  be  a  deliberate,  once-for-all  going 
over  to  God,  believing  in  his  acceptance  and  going  for- 
ward under  the  assurance  of  it. 

II.  It  involves,  furthermore,  the  putting  away 

OF  EVERY  KNOWN  SIN  AND  A  DETERMINATE  DECISION  TO 
RESIST  EVERY  ASSAULT  OF  EVIL. 

Does  God  discover  to  you  some  evil  practice  or  habit 
you  have  been  indulging?  Is  there  some  secret  sin  that 
has  been  gnawing  at  the  vitals  of  your  religion  ?  Have 
you  been  permitting  your  affections  to  roam  unrestrict- 
ed after  forbidden  objects?  Do  you  cherish  resent- 
ment or  hate  toward  some  one  and  refuse  to  be  recon- 
ciled ?  Alas,  in  the  case  of  the  most  of  us  it  needs  but 
little  searching;  for  we  know  the  besetting  sin,  the  fav- 
orite idol,  which  keeps  God  out.  We  cannot  practice 
the  presence  of  God  while  cherished  sin  is  in  our  hearts. 

III.  It  INVOLVES,  TOO,  THE  CAREFUL  CULTIVATION  OF 
FA'ERY   SPIRITUAL   GRACE. 

T.  Think  of  God.  That  is  to  say,  be  always  realizing 
his  presence,  in  work,  in  prayer,  in  recreation,  in  re- 
pose. Try  to  arrive  at  the  habitual  sense  of  his  near- 
ness. Say  to  yourself  over  and  over  again  every  day, 
and  many  times  in  the  day :  "Thou  are  near,  O  Lord !" 
''God  is  here."  "God  is  with  me."  "God  is  in  me."  "I 
am  his."  "He  is  mine."  By  cultivating  such  a  habit  of 
mind  we  can  arrive  at  a  happy  and  abiding  sense  of  his 


Practicing  the  Presence  of  God.  fiSy 

presence.  There  is  one  thin^:  which  is  most  essential, 
namely,  the  being  frequently  alone  with  God.  We  can 
have  him  with  us  best  only  when  we  daily  give  our- 
selves a  pause  in  which  to  think  of  God,  commune  with 
him  and  let  him  come  in  and  fill  our  souls. 

2.  Listen  to  God.  He  is  not  a  silent  God.  He  speaks 
to  us.  thro  his  providences,  thro  his  word,  thro  his 
spirit.  If  we  w^ould  practice  the  presence  of  God  we 
must  be  attentive  to  his  counsels,  heed  his  commands, 
answer  his  invitations  and  enter  into  personal  com- 
munion with  him.  Let  your  attitude  be,  ''Speak,  Lord, 
for  thy  servant  heareth."  God  has  much  to  say  to  those 
who  will  attentively  listen  to  his  voice. 

3.  Speak  to  God.  Express  your  love;  bring  your 
desires:  tell  your  gratitude  for  his  gifts.  Hold  con- 
verse with  him  in  the  hour  of  morning  meditation,  in 
the  set  times  for  prayer  and  the  study  of  his  word,  in 
the  quick  ejaculatory  petitions  of  the  busiest  moments 
of  the  day.  Try  to  get  into  an  habitual  state  of  familiar 
converse  and  communion  w^ith  God. 

4.  Love  God.  Be  devoted  to  him,  and  to  him 
supremely.  Have  no  affection  apart  from  him.  All 
lawful  loves — of  friends,  wife,  children,  kindred — love 
them  ///  God ;  do  not  love  them  and  God.  Serve  him ; 
but  do  it  out  of  love.  Delight  to  do  his  will.  In  all 
wavs  strive  to  grow  into  closest  intimacy  with  God 
and  into  accord  with  his  mind  and  Spirit. 

There  are  blessed  results  flowing  from  a  life  thus 
spent  in  the  practice  of  the  presence  of  God.  Such 
practice  is  the  secret  of  peace.  It  is  the  secret  of  life 
of  hapipness  and  joy.  It  is  the  secret  of  living  a  life 
of  love  and  highest  usefulness  in  the  world.    Guidance 


i88  The  Heavenly  Home  Gathering. 

mid  life's  perplexities,  wisdom  for  life's  decisions,  cheer 
for  life's  sorrows,  and  help  over  life's  hard  places  come 
with  it.  Knovv^ledge  of  God  and  resultant  transforma- 
tion into  his  likeness  comes  with  it.  It  is  worth  our 
while,  both  in  vie^.v  of  the  present  and  the  future  bless- 
edness to  ''practice  the  presence  of  God." 


The  Heavenly  Home  Gathering. 


"And  they  shall  come  from  the  east,  and  the  west, 
and  from  the  north,  and  from  the  south,  and  shall  sit 
dozen  in  the  kingdom  of  God." — Luke  13:29. 

In  the  phrase  "kingdom  of  God"  the  New  Testament 
usually  denotes  either  the  spiritual  reign  of  Christ  over 
the  hearts  of  individuals  or  over  his  church  collective- 
ly; but  it  also  sometimes,  as  here,  denotes  the  state  of 
glory  beyond  the  grave. 

A  number  of  inferences,  very  precious  to  the  heart 
of  the  believer,  may  be  drawn  from  this  Scripture. 

I.  One  is  that  this  kingdom  of  heaven  shall 
BE  VASTLY  POPULATED.  "'They  shall  come  from  the 
east,"  etc.  The  four  quarters  of  the  globe  shall  con- 
tribute to  swell  the  population  of  heaven. 

In  Matthew  (8:11)  this  thought  is  more  fully 
brought  out,  when  it  is  said,  ''Many  shall  come  from 
the  east  and  west,  and  sit  down  with  Abraham,  Isaac 
and  Jacob  in  the  kingdom  of  heaven."  Some  men  of 
very  contracted  views  and  a  few  intense  sectarians 
som.etimes  speak  and  act  as  if  they  think  the  population 
of  heaven  will  be  limited  to  a  few ;  but  the  Bible  plain- 
ly teaches  that  Christ    shall  "bring    many    sons  into 


The  Heavenly  Home  Gathering.  189 

glory."  (Heb.  2:  to)  '*a  great  multitude,  such  as  no 
man  can  number."  (Rev.  7:9).  Satan's  kingdom  shall 
not  contain  more  inhabitants  than  Christ's.  Neither  is 
heaven  for  the  Jews  alone,  or  the  Gentiles  alone,  nor 
for  any  one  sect,  but  it  is  the  heaven  of  all  believers; 
and  these  shal  come  from  all  nations."  From  "the  east 
and  the  west,  from  the  north  and  from  the  south." 
From  Ethiopa  and  China,  from  Asia  and  Australia, 
from  America  and  Russia,  from  Siberia  and  the  Polar 
seas,  from  the  islands  of  the  ocean  and  every  country 
under  the  sun  they  shall  "come"  and  "sit  down  in  the 
kingdom  of  God.' 

II.  A  SECOND  SUGCxESTION  IS  THAT  OF  THE  AGREE- 
ABLE ASSOCIATION  THE  INHABITANTS  SHALL  FIND  IN 
THAT  KINGDOM. 

With  heavenly  familiarity  and  harmony,  because  re- 
deemed by  the  same  precious  blood,  people  without  dis- 
tinction of  nation  or  clime  or  earthly  circumstances  will 
"sit  down"  together  in  sweet  communion  there.  Mon- 
arch s  and  peasants,  princes  and  beggars,  masters  and 
servants,  the  learned  and  the  ignorant,  all  will  meet  in 
happy  association,  made  one  in  a  common  enjoyment 
of  glory. 

Let  us  not  fail  to  notice  too,  that  this  association  shall 
be  in  the  blessedness  of  mutual  recognition.  "They 
shall  sit  down  with  Abraham,  Isaac  and  Jacob,"  etc. 
Iliese  patriarchs  will  be  known;  the  prophets  will  be 
known:  the  apostles  and  martyrs  Vvill  be  known.  We 
shall  know  each  other  there.  Would  it  not  be  a  strange 
thing,  indeed,  were  God  to  invite  to  sit  at  his  banquet- 
ing table  for  the  purpose  of  enjoyment  a  company  all 
strangers,  not  knowing  one  another  and  incapable  of 


19D  The  Heavenly  Home  Gathering. 

becoming  acquainted?  No,  the  picture  God  gives  us 
of  heaven  is  one  of  most  blessed  and  intimate  associa- 
tions between  himself  and  his  redeemed,  and  mutually 
between  all  who  enter  that  happy  home.  All  will 
know  one  another;  sweet  assurance  to  all  who  have 
been  bereaved ! 

III.  A  THIRD  SUGGESTION  IS  IN  REGARD  TO  THE  RE- 
SPONSE AND  HIGH  ENJOYMENT  ALL  WHO  ENTER  THAT 
KINGDOM   SHALL  FIND. 

"They  shall  sit  down."  This  is  a  peculiar  phrase  as 
applied  to  beatific  bliss.  It  refers  to  a  feast,  especially 
to  an  Eastern  feast,  where  the  guests  sat,  or  rather  re- 
clined. The  position  was  always  recumbent,  one  of 
great  restfulness  and  ease.  The  word  used  in  its  ref- 
erence to  heaven  is  far  more  meaningful  than  our  com- 
mon expression  to  sit. 

1.  They  shall  "sit  down"  to  rest.  They  shall  recline 
on  the  pillow  of  heavenly  peace.  No  more  contest  with 
sin ;  no  pain ;  no  sorrow ;  forever  free  from  trouble, 
"Calm  on  the  bosom  of  their  God." 

2.  They  shall  "sit  down"  to  converse.  It  is  not  alone 
rest,  but  rest  in  the  midst  of  the  most  happy  associa- 
tions. This  heavenly  feast  implies  the  sweetest  com- 
munion with  our  heavenly  Father,  with  Christ,  our 
Savior,  with  the  Holy  Spirit,  our  Comforter  and 
Guide,  with  the  saints  and  angels,  and  with  our  loved 
ones  in  glory.  Our  tongues  shall  abundantly  utter  the 
memory  of  God's  great  goodness ;  and  with  the  utmost 
familiarity,  to  our  great  mutual  benefit,  and  to  our 
highest  enjoyment  we  will  engage  in  heavenly  con- 
verse. 

3.  They  shall  "sit  down"  to  listen,     How  certainly 


Bein^  God's  and  Serving  God.  191 

God  will  reveal  himself,  the  mystery  of  his  providential 
dealings  with  us,  his  plans,  his  wisdom,  his  great  love, 
speaking  to  all  at  its  great  banqueting  table  in  parent- 
al affection  and  familiarity.  There  will  be  the  rapturous 
strains  of  heaven's  music  to  hear,  the  harpers  and  the 
songs  of  the  redeemed ;  as  also  God's  ever-occuring 
plans  of  new  creations,  new  operations,  and  new 
sources  of  pleasure,  to  be  developed  in  his  boundless 
universe. 

Let  us  live  here  below  that  we  may  have  right,  l)y 
and  by,  to  sit  down  with  Abraham,  Isaac  and  Jacob, 
and  all  the  redeemed,  at  the  final  home  gathering  in  the 
kingdom  of  God. 


Beingf  God's  and  Scfvingf  God. 

"Whose  am  I  and  ivhom  I  serve.''    Acts  2y\  23. 

This  sentence  from  the  lips  of  Paul  is  worthy  of  be- 
ing used  as  a  motto  by  every  Christian.  First, 
"Whose  I  am," — to  be  God's.  Then  "Whom  I  serve," 
— to  serve  God.  First,  belonging  to  God,  dedicated  to 
His  name,  given  over  to  His  ownership.  Then  "Whom 
I  serve,"  consecrated  to  His  cause,  kept  for  His  use, 
made  over  heart  and  hand  to  His  service.  To  be  God's 
and  to  serve  God — who  could  imagine  a  higher  ideal  ? 
Such  an  aim  steadily  adhered  to  would  make  any  life 
noble. 

I.  Dedication.  Let  us  follow  a  little  farther  this 
thought  of  being  God's.  It  implies  the  full  dedication 
of  ourselves  to  Him,  a  solemn  setting  ourselves  apart  to 
Him  from  a  sense  of  duty.    The  word  dedicate  is  from 


192  Being  God's  and  Serving  God. 

de  and  dico,  and  signifies  to  set  apart  by  a  promise. 

1.  It  implies,  first,  the  abstracting  ourselves  from  all 
other  claims  of  ownership.  The  person  who  truly  dedi- 
cates himself  to  God  cannot  go  on  serving  the  world, 
the  flesh  and  Satan.  He  cannot  reserve  part  of  himself, 
or  of  his  time  or  talents,  to  himself  or  to  others.  He 
is  God's  and  God's  alone.  His  whole  life  must  be  con- 
trolled to  the  end  of  glorifying  God. 

2.  It  implies  not  alone  this  abstracting  of  ourselves 
from  other  claims  or  ownership,  but  a  solemn  act  of 
giving  ourselves  to  God.  It  must  partake  of  the  na- 
ture of  such  a  service  as  when  a  church  is  dedicated. 
It  is  an  act  of  setting  apart,  a  consecration,  a  transfer 
to  God's  ownership  and  uses.  It  would  be  better  for 
us,  as  Christians,  if  we  made'  more  than  we  do  of 
solemn  and  definite  acts  in  the  way  of  dedication  to 
God. 

Several  years  since  some  forty  thousand  people 
stood  on  the  shore  and  watched  the  launching  of  the 
St.  Louis  in  the  Gramps'  shipyard.  Most  of  the  stays 
that  had  held  the  great  liner  on  the  incline,  on  which 
she  had  been  built,  were  removed,  and  yet  she  stood 
there  motionless.  Then,  amid  an  almost  audible  hush, 
the  order  was  given  in  answer  to  which  great  mauls, 
wielded  by  mighty  arms,  broke  away  the  few  remain- 
ing braces  and,  fully  released,  she  glided  out  into  the 
waters  of  the  Delaware,  freed  for  service. 

Too  many  of  us  are  ''partly  separated"  from  the 
world  and  "partly  consecrated"  to  Christ.  It  is  the 
few  remaining  stays,  release  from  which  we  are  re- 
luctant to  seek,  which  do  so  much  to  mar  the  efficiency 
of  our  service  for  God.    It  is  supremely  important  that 


Being  God's  and  Serving  God.  193 

we  withdraw  ourselves  from  all  other  claims  of  owner- 
ship and  turn  ourselves  over  fully  to  the  ownership  of 
God. 

II.  CoNSECRATJON.  We  use  this  word  in  the  active 
sense  of  devotement  to  service.  There  is  a  distinct  dif- 
ference between  the  idea  of  dedication  and  devotement. 
We  dedicate  a  house  to  God.  We  devote  our  time  to 
His  service.  Consecration  in  this  sense,  follows  dedi- 
cation. It  means  the  application  of  ourselves  to  the  ob- 
ject of  our  dedication  with  zeal  and  affection.  First 
we  give  ourselves  to  God ;  then  we  devote  ourselves  to 
His  cause.    First  we  be  God's  and  then  we  serve  God. 

1.  This  implies  that  we  identify  ourselves  zvitli  God's 
cause.  His  cause  becomes  our  cause,  His  kingdom 
our  kingdom,  His  glory  our  glory. 

2.  This  will  lead  us  to  serve  His  ChurcJi.  The 
Church  is  His  ministering  body  in  the  world.  We  will 
identify  ourselves  with  it,  put  on  the  uniform  of  His 
army,  march  with  it  to  battle  and  do  all  in  our  power  to 
win  for  God  the  victory  over  all  the  opposing  hosts  of 
evil. 

3.  This  devotement  will  also  lead  us  to  serve  individ- 
ual souls.  We  will  try  to  win  others  to  Him,  one  by 
one  ,  using  the  power  of  personal  influence  and  per- 
suasion. 

God  will  use  us  if  we  thus  devote  ourselves  to  His 
service.  When  Saladin  looked  at  the  sword  of  Richard 
Coeur  de  Lion  he  wondered  that  a  blade  so  ordinary 
should  have  wrought  such  mighty  deeds.  The  English 
King  bared  his  arm  and  said :  "It  was  not  the  sword 
that  did  those  things ;  it  was  the  arm  of  Richard."  We 
should  be  instruments  that  God  can  use.    He  uses  hu- 


194  Being  God's  and  Serving  God. 

man  instruments.  He  does  not  send  angels  to  make 
known  His  gospel.  If  we  are  kept  for  the  Master's 
use,  given  outright  to  Him,  set  apart  for  His  service, 
He  will  make  us  the  instruments  of  mighty  results  in 
His  kingdom. 

HI.  Communion.  One  thing  more  is  implied  in  our 
being  dedicated  to  God  and  given  over  to  His  service — 
communion,  or  association  with  God.  Both  the  giving 
of  ourselves  and  of  our  service  is  love  prompted.  We 
therefore  need  converse  with  the  One  we  serve.  We 
wiil.be  efficient  in  service  just  in  proportion  as  we 
"practice  the  presence  of  God."  W>  need  to  live  un- 
der the  consciousness  that  He  is  near,  that  He  sees  us, 
is  with  us,  is  in  us.  This  is  what  will  make  us  strong 
and  hopeful  and  cheerful  and  courageous  and  success- 
ful. Give  yourself  to  God.  Then  set  out  in  the  way 
of  His  service.  And  while  thus  engaged  practice  the 
sense  of  His  presence.  Say  to  yourself  over  and  ovei 
again  every  day:  "God  is  here."  "God  is  with  me." 
"God  is  in  me."  "I  am  His."  "He  is  mine."  "God  is 
love."  "God  loves  me."  Try  to  arrive  at  an  habitual 
sense  of  His  presence.  These  three  steps,  dedication, 
consecration  and  communion  would  give  us  all  useful, 
happy  and  victorious  lives. 


Date  Due 

r 

Ap  18  ;3| 

[ 

¥v  8     * 

r 

o 

S 

1      r      ^n 

j)ie'4 

[j 

Wld  '4J 

."!?'•!'' 

iy25  % 

J 

^ 

N  22   '4:-? 

'!*■ 

AFV' 

!V   f,       '■',. 

MR  13'! 

;i 

^ 

iii'i'mi'""  ^''*o'09ical  Seminary-Speer  Library 


1    1012  01034  9928 


Hililiil 


^Bi 

1 

1 

^^^n 

■  l!i 


iiliiliiililPHIiliilliillliii 
iij  ||1  j        1    11 


liljIHlUlilftf! 

I 

'■!:!|li«lillllilinj) 
i!i|iijl|ijj',li!lilllli:!lHi}ii!i! 


VHilililllililjlltlilil!!: 


Iipiiiiii,. 


\m 


iilliljlltilll  til 


